Text-critical Study Research Articles

PENTINGNYA STUDI KRITIK TEKS DALAM EKSEGESIS PERJANJIAN BARU

This research is about the study of New Testament text criticism. Through this research, the importance of this study in the exegesis of the New Testament is put forward. Thus making text criticism a step that every interpreter must carry out. The main reasons for text-critical studies to be carried out are the damage to the original manuscripts of the New Testament, and the available copies contain so many variants. By using qualitative research methods or, more precisely, literature review, several research results were found related to this research topic. Text-critical studies help interpreters select texts or variants much closer to the damaged versions of the original NT texts to be used as reference texts in the exegesis studies conducted. The study of text criticism helps every interpreter to carry out a scientific interpretation but does not set aside its authority and authority as the revealed Word of God. Finally, through the study of New Testament text criticism, interpreters are taught to build their texts so that any result of the resulting interpretation is no longer in doubt, both in terms of the textual aspect and the theology produced.

Revelations and Translations, Volume 5: Original Manuscript of the Book of Mormon

Revelations and Translations, Volume 5: Original Manuscript of the Book of Mormon

Her Story, History, and the Ancient Versions of Daniel 11.6

Text-critical study of Dan 11.6 shows that the Hebrew text behind the Old Greek may have been tweaked to be more historically accurate to present the verse as it appears in the Masoretic text and Theodotion. It is possible that two versions of this verse, one emphasizing the fate of the Ptolemaic princess Berenice and one that does not mention her, already existed in the earliest Hebrew texts. Recent proposals for the historical reconstruction of the Third Syrian War are considered alongside these textual points to portray the kind of close attention and activity that went into the writing and rewriting of Dan 10–12.

The headings of the Psalms in Aquila, Theodotion and Symmachus

In Codex Ambrosianus of the Syro-Hexapla, marginal readings related to the headings of some of the Psalms occur. The importance of these variants for the history of the Greek and Syriac Psalm headings warrants further discussion. To this end, this paper undertakes a comparative study of the marginal notes that accompany the headings of the Psalms in the Syro-Hexapla. These notes do not occur for all headings and only rarely do variants from all three occur (as is the case for Ps 7). These variants are compared to the readings of the headings of the Septuagint (LXX) and the Syro-Hexapla. Three matters are investigated in this paper, namely the rendering of the technical term לַמְנַצֵּ֥חַ in the Three (Aquila, Theodotion and Symmachus), references to the name of David and some instances where the LXX has a substantial plus in comparison to the Masoretic Text (MT), such as in Psalms 98 (97), 104 (103), 43 (42) and 56 (55). Research to date demonstrates that Field did not use these notes in Codex Ambrosianus to their full extent. As far as the three elements under investigation are concerned, this paper demonstrates that the Three frequently differ from the LXX in their rendering of certain aspects of the headings. In some instances, the Three reflect a rendering much closer to the Hebrew. In others, they contain a rendering that is dependent on the Hebrew, but which displays a lack of understanding of especially some of the technical terms in the Hebrew.Contribution: The research shed new light on the variants recorded in the margin of Codex Ambrosianus and their value for the text-critical study of the headings in the Psalms in the MT and the Septuagint. Textual Criticism is one of the core disciplines for the study of the text of the Hebrew Bible and its translation and transmission in different ancient languages.

Papers on Quintilian and Ancient Declamation by Michael Winterbottom

Reviewed by: Papers on Quintilian and Ancient Declamation by Michael Winterbottom W. Martin Bloomer Michael Winterbottom. Papers on Quintilian and Ancient Declamation. Oxford: Oxford University Press, 2019. Pp. xxvi, 371. $115.00. ISBN 978-0-19-883605-6. From the vast (19 books listed in the complete bibliography), various (mostly Latin prose from Cicero through medieval Latin, text critical studies, editions, and studies of Quintilian and declamation), and long-standing (1962-present) researches of Winterbottom, this volume republishes 24 studies and 12 reviews on Quintilian and declamation. To read this book through is to review the constitution of the state of scholarship on declamation, most essentially, the text itself--but not by Winterbottom alone of course. One virtue of gathering all of the papers together is that we see Winterbottom in conversation and correspondence with the other great Latin prose editors, Häkanson, Shackelton-Bailey; a phrase will thank G. Goold or M. Reeve; notices of discussion with Donald Russell. For example, Ch. 15, "More Problems in Quintilian," offers a few revisions to the 1970 monograph Problems in Quintilian and includes textual critical notes to accompany his OCT, but this chapter derives from a reconsideration of all of Quintilian in discussion with Russell for his Loeb edition. The reader may wish he had been a fly on the wall. The papers on textual criticism are an education in problem-solving. The great strength of Winterbottom's opus has been his process of emendation. Very often he detects a problem by seeing a gap, a lacuna or the suppression or compression of the excerpted version of a text (where we lack the original). To detect the gap is no simple matter of seeing the idiom, syntax, or sense is faulty. Winterbottom is alive to the idiosyncracies of his text's genre. Declamation can be free-wheeling and allusive. A declamatory treatment is always a present version meant to surprise the audience, which has just heard or remembers from schooldays or another performance other versions of the same or similar theme, law, character. What is the indignant father going to say this time about his daughter shacking up with a pirate? If it is good, it will have zest and surprise. So when some aggrieved son says, "I'm double disowned," I imagine one Roman saying to the other, did he really just say ab his abdicor and his neighbor says no, he said bis abdicor. And another saying, huh? The scribes or the excerptor may have missed the point as well. Winterbottom is good of course at assembling relevant evidence (parallels, variants, earlier editors' solutions or failures). But to follow his researches is a wonderful, dense education, better in my experience than [End Page 482] trying to glean why Houseman preferred something (in failing to get the point I am like the dullard Roman in the declamatory audience above or the dolts that constitute the lion's share of the universe). Winterbottom doesn't call anybody a dolt, but he is clear about editors and editions he finds wanting, and why. Bile and the implicit appeal to taste (the approach of "clearly the conjecture just advanced is the best and only Latin expression and you should be appropriately smitten") and the failure to be clear about the ratio edendi (a feature of the extreme economy of the OCT critical apparatus) are absent. One reservation: I do wish that five of the twelve review articles had not been sustained criticism of Cousin's Budé edition of Quintilian. Who needs to read five times the details that "The apparatus pullulates with error"? The papers on rhetoric and declamation and philosophy and declamation are the most helpful for those interested in the intellectual and educational milieu of declamation. Winterbottom is very good at describing the affinities of declamation or Quintilian with Cicero. A crucial point he has made several times: Seneca the elder was wrong in believing that declamation began in his day; it began with Greek teachers of rhetoric and Cicero, especially but not only in his early style, was deeply affected by this ethical, emotional, and sententious mode. Chapter 3 on "Quintilian and Rhetoric" charts Quintilian's return to Cicero. This had...

Editor’s Introduction

Editor’s Introduction

Menyoal Kritik Orientalis terhadap Qirā’at: Studi Kritis terhadap Pemikiran Arthur Jefrey Mengenai Ragam Bacaan Al-Qur’an

Arthur Jeffery (1892-1959) was an Australian orientalist who was quite influential in the 20th century. He is well known for his philosophical thoughts on the Qur’an. He even wanted to restore the al-Qur’an text based on Ibn Abī Dāwud al-Sijistānī’s Kitab al-Maṣāḥif which is thought to have recorded readings (qirā’at) in several counter-manuscripts - rival codices. This article examines his thoughts on the variety of reading (qirā’at) of the al-Qur’an. The method used is descriptive-qualitative. From the study conducted, it was found that the following results were: 1) Arthur Jeffery considered that the Mushaf ‘Uthmānī which had a dot and a diacritical mark was a factor in the birth of the variety of reading for the al-Qur’an. According to him, this is a free opportunity for readers to mark themselves according to the context of the verse they understand, 2) Arthur's thought is natural because he uses a text-critical study approach to the Qur’an - as a method. it was used by the Orientalists of the Bible. 3) the use of text-critical studies of the Qur’an as done by Arthur is a fatal basic mistake, because after all the process of transmitting the Koran in the early Islamic century was an oral tradition, so the accusations made by Arthur about qirā’at It is easy to argue with, 4) The use of the term variant reading - by orientalists including Arthur Jeffery is considered a failure by Islamic thinkers in representing the meaning of qirā’at, because it implies uncertainty about the truth of the qiraat itself. So that al-A’ẓamī prefers the term multiple reading, because it is more in accordance with the historical facts of the al-Qur’an transmission which accommodates many dialects of Arabic society.

STUDIES IN THE HISTORY OF THE GREEK TEXT OF THE APOCALYPSE: THE ANCIENT STEMS. By JosefSchmid. Translated and edited by Juan Hernández Jr., Garrick V. Allen, and Darius Müller. Text‐Critical Studies, 11. Atlanta: SBL Press, 2018. Pp. xxxviii + 298. Cloth, $54.95; paper, $39.95.

Religious Studies ReviewVolume 46, Issue 3 p. 405-405 Short Reviews of Recent Publications: Christian Origins STUDIES IN THE HISTORY OF THE GREEK TEXT OF THE APOCALYPSE: THE ANCIENT STEMS. By Schmid, Josef. Translated and edited by Juan Hernández Jr., Garrick V. Allen, and Darius Müller. Text-Critical Studies, 11. Atlanta: SBL Press, 2018. Pp. xxxviii + 298. Cloth, $54.95; paper, $39.95. First published: 11 November 2020 https://doi.org/10.1111/rsr.14782Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onEmailFacebookTwitterLinked InRedditWechat No abstract is available for this article. Volume46, Issue3Special Issue: Religion and SexualitySeptember 2020Pages 405-405 RelatedInformation

Studies in the History of the Greek Text of the Apocalypse: The Ancient Stems by Josef Schmid

Reviewed by: Studies in the History of the Greek Text of the Apocalypse: The Ancient Stems by Josef Schmid Russell Morton josef schmid, Studies in the History of the Greek Text of the Apocalypse: The Ancient Stems (Text-Critical Studies 11; Atlanta: SBL Press, 2018). Pp. xxxviii + 298. Paper $39.95. Since 1955, Schmid's two-volume Studien zur Geschichte des Griechischen Apokalypse-Textes has remained a valuable resource for textual criticism of Revelation. Its worth is confirmed by the fact that it has continued to be cited by commentators including David E. Aune (WBC, 1997–98), G. K. Beale (NIGTC, 1999), Craig R. Koester (AB, 2014), and Martin Karrer (EKKNT, 2017). Volume 2 of this classic resource, The Ancient Stems, has now been translated and edited by Juan Hernández, Garrick V. Allen, and Darius Müller. Schmid recognized that the text of the Apocalypse was "handled with little piety" (p. 157), resulting in a complex textual history. From the very early root, S. proposed that the textual tradition branched into four distinct "stems." The oldest of the stems is represented by the Codex Alexandrinus (A) and Ephraemi Rescriptus (C). Although each of these texts has its unique features, S. considered that their common "stem" was, perhaps, the one with the greatest agreement to a hypothetical Urtext, or original form. Nevertheless, even these manuscripts were not free from textual contamination. Thus, while S. highly regarded the A and C manuscripts, he rejected Westcott's and Hort's evaluation of them as representatives of a "neutral" text. Another early stem was represented by 𝔭47. At the time of S's research, this papyrus was the earliest known fragment of the Apocalypse. Nevertheless, S. understood 𝔭47's stem to reflect a development of Revelation's textual history subsequent to that represented by the A and C manuscripts. 𝔓47 is most helpful when its corrections are similar to those found in A, C. and Codex Sinaiticus. Although Sinaiticus shares common corrections with 𝔭47, the uncial, likewise, represents a distinct textual stem. S., however, considered Sinaiticus's text to be highly unreliable. Of all its unique readings, S. considered only one correction common to Sinaiticus and 𝔭47, found in Rev 9:20, to be representative of the Urtext (p. 120). The final stem was represented in the commentary by Andreas of Caesarea and the Koine (K) text. Although Wilhelm Bousset and Hermann von Soden thought these traditions were independent of one another, S. concluded that they shared a stem, which could be recognized by their common corrections (p. 155). In numerous places, K and Andreas's commentary provide better witnesses to the Urtext than the other stems, demonstrating that they are not simply dependent on earlier textual traditions. Schmid's Ancient Stems, while valuable, reflects the weaknesses one can expect in a pioneering work. First, S. never discussed his critical theory. Second, he "overrates agreement as evidence of a common lineage and underrates the possibility of coincidental agreement in errors" (p. xxxv). Finally, his language can be imprecise. For example, he never defined a hierarchy of textual forms. The last objection, however, is mitigated when we consider that S. did not think it was possible to recreate connections between the textual forms. In this regard, his understanding of textual development was clearly superior to Westcott's and Hort's hypothesis regarding the development of textual traditions. It is fortunate that the state of research has progressed since 1955. This fact is recognized both in the translators' introduction and the errata section at the end of the volume. The translators' introduction is helpful in various ways. First, it contextualizes S.'s contribution. The translators recognize that S.'s work was transitional. Also, they note that textual [End Page 720] criticism has advanced beyond his work. For example, the translators note that with digital tools and more adequate critical theory, such as the Coherence Based Genealogical Method (CBGM), the time has come for newer approaches to the textual history of the Apocalypse. The translators' introduction does, however, possess one major flaw. When references are made to S.'s Ancient Stems, the page numbers are to the German original, not to the translation. Thus, the incautious...

An interdisciplinary approach to the study of Oriental countries’ written heritage. Proceedings of the workshop “Text critical Studies and the Oriental Source Studies” (Institute of Oriental Studies, RAS, 2010-2019)

An interdisciplinary approach to the study of Oriental countries’ written heritage. Proceedings of the workshop “Text critical Studies and the Oriental Source Studies” (Institute of Oriental Studies, RAS, 2010-2019)

Contextuality and the Septuagint

This article will emphasise that the time has arrived for another phase in LXX research that goes beyond text-critical studies. Studying the Septuagint entails dealing with translated literature, which requires an appropriate methodology. The truth of the matter is that the Septuagint (the Old Greek) is a translation of a translation. Therefore, translation studies (TS) come into play. It is, moreover, important to determine the translation technique followed by a translator, which should be done in conjunction with TS. Finally, in order to understand the Septuagint (the exegesis of the LXX), addressing issues of contextuality is a sine qua non. The Septuagint version of Proverbs is used as a case study. This article will argue that the context in which this translated unit came into being was an apocalyptic one, inter alia , because of the devastating reforms of Antiochus Epiphanes.

The Emphasis on the Present Moment in the Cultivation of Mindfulness

The objective of this article is to explore the relationship between the present moment and mindfulness practice in early Buddhism. Based on text-critical study, I begin with a brief look at the etymology of the term satipaṭṭhāna and then survey the mindfulness exercises found in the Satipaṭṭhāna-sutta and in at least one of its two Chinese Āgama parallels from the perspective of their relationship to the present moment. Exploring the same topic in relation to mindful eating leads me on to the memory dimension of mindfulness, in relation to which I argue that the temporal reference of memory to the past needs to be seen as only one dimension, rather than an exhaustive account of mindfulness. My overall conclusion is that the emphasis on the present-centeredness of mindfulness in contemporary MBIs has a precedent in early Buddhist thought, where a range of exercises described under the four establishments of mindfulness as well as the practice of mindful eating exhibit a similar concern with the present moment.

Book Review: Numbers in Manuscripts of the New Testament, Numerals in Early Greek New Testament Manuscripts: Text-Critical, Scribal, and Theological Studies

Book Review: Numbers in Manuscripts of the New Testament, <i>Numerals in Early Greek New Testament Manuscripts: Text-Critical, Scribal, and Theological Studies</i>

Numerals in Early Greek New Testament Manuscripts: Text-Critical, Scribal, and Theological Studies. By Zachary J. Cole

Numerals in Early Greek New Testament Manuscripts: Text-Critical, Scribal, and Theological Studies. By Zachary J. Cole

Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions by Christopher R. Lortie

Reviewed by: Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions by Christopher R. Lortie Jamie A. Banister christopher r. lortie, Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions (ATSAT 99; St. Ottilien: EOS, 2017). Pp. x + 277. Paper €39.95. This monograph is a slightly revised version of Lortie's dissertation submitted to the faculty at Albert-Ludwigs-Universität in Freiburg, Germany, and defended in 2015. As indicated in the subtitle, L.'s study focuses on literary and historical matters pertaining to Habakkuk 3, which is well known for its text-critical problems and complex history of transmission and interpretation. In chap. 1, L. sets the stage for the study by summarizing the history of ancient Jewish and Christian interpretations as well as modern research regarding Habakkuk 3. Ancient interpretations discussed are the inclusion of Habakkuk 3 as one of the Haftarah texts, Jerome's translation and commentary, Cyril of Alexandria's commentary, Bede, Martin Luther, and John Calvin. Modern scholars discussed include Carl Friedrich Keil, Julius Wellhausen, Bernhard Duhm, Ferris Stephens, Umberto Cassuto, William Irwin, W. F. Albright, Sigmund Mowinckel, Baruch Margulis, John Eaton, Theodore Hiebert, Richard Patterson, Yitzhak Avishur, David Toshio Tsumura, Robert Haak, Francis I. Andersen, Henrik Pfeiffer, G. Michael O'Neil, and John E. Andersen. Most of these scholars, along with Dominique Barthélemy, J. J. M. Roberts, and Wilhelm Rudolph, provide the basis of much of L.'s interaction with secondary literature throughout the monograph. L. notes two main interpretive trends: (1) comparisons of Habakkuk 3 with ancient Near Eastern literature and (2) "form-critical assessment of the liturgical style and function of the text with its possible cultic function" (p. 12). In chap. 2, L. concentrates largely on establishing the text, along with separate analyses of syntax, structure, and genre. One of L.'s critiques of previous work on Habakkuk 3 is that textual criticism, literary criticism, structure, and interpretation often get lumped together and can influence proposals for an original Hebrew Vorlage that may not have any support in the manuscript traditions. Thus, L. devotes separate sections or chapters to each [End Page 318] of these topics. L. works verse by verse (or sometimes by partial verses). The result, as L. predicted, is a text that is much closer to the MT than that of most other text-critical studies of Habakkuk 3. In chap. 3, L. moves on to interpretation of Habakkuk 3. Again, L. goes verse by verse (or close to it), but this time he also treats the verses as part of their larger units (where applicable): superscription; v. 2; vv. 3-15 (further broken down into vv. 3-7 and vv. 8-15); and vv. 16-19. Although recognizing similarities with ancient Near Eastern texts and mythology, L. rejects limiting the influence to one particular ancient Near Eastern tradition or text. Lortie considers the larger context of Habakkuk 3 in chap. 4. First, L. addresses the interpretation of Habakkuk 3 in relation to Habakkuk 1–2. He argues that the Book of Habakkuk shows a tripartite structure: (a) judgment against Israel/Judah; (b) oracles against nations; and (c) mostly announcements of salvation. Next, L. expands the discussion even more widely to consider the function of Habakkuk 3 within the larger context of the Book of the Twelve (Minor Prophets). In chap. 5, L. takes a closer look at the ancient versions of Habakkuk, starting with the Greek versions (LXX, Barberini, and Naḥal Ḥever), each discussed separately. Discussion of the Latin Vulgate follows the Greek, which is in turn followed by the Aramaic translation in the Targum Jonathan. L. traces most differences in the translations to interpretive choices rather than a Hebrew Vorlage different from that of the MT. In chap. 6, L. addresses the theology of Habakkuk 3 and, in chap. 7, summarizes L.'s findings. He notes five theological aspects pertaining to the portrayal of God in Habakkuk 3. He also discusses the issue of theodicy in Habakkuk 3, which, he admits, "is not completely answered in the text" (p. 254). In the end, L. argues that Habakkuk 3 is meant to be experienced...

The Qumran Manuscripts of Lamentations: A Text-Critical Study, written by Gideon R. Kotzé

The Qumran Manuscripts of Lamentations: A Text-Critical Study, written by Gideon R. Kotzé

Traces of Proverbs in Patristic Writings: Tracing Back Proverbs’ Greek Rendered Hebrew hapax legomena in the Commentary on the Book of Proverbs attributed to John Chrysostom

ABSTRACTThere has not been much research on the attestation of Proverbs in patristic writings in anticipation of the Göttingen edition of Proverbs. This preliminary and limited study examines the first 10 Hebrew hapax legomena found in the Book of Proverbs by, first, considering how the LXX has translated them, and second, by comparing the LXX translation of the hapaxes with John Chrysostom’s Commentary on the Book of Proverbs. Insofar as it examines the patristic writings, the present research can be useful for further text-critical studies on Proverbs as well as for research on the translation technique of LXX Proverbs.

Text-Critical and Hermeneutical Studies in the Septuagint. Edited by Johann Cook and Hermann-Josef Stipp.

Text-Critical and Hermeneutical Studies in the Septuagint. Edited by Johann Cook and Hermann-Josef Stipp.

The Text-Critical Utility of the Peshitta to Ezekiel in View of Recent Research

Following recent studies demonstrating that the Peshitta to Ezekiel is largely a translation that was rendered at the level of semantic frames or the idiomatic level, the logical question to be asked from the point of view of textual criticism of the Hebrew Bible is whether such a translation would be useful at all within that discipline. Traditionally, a version that is considered ideal and useful for the textual criticism of the Bible is one whose translation technique is as literal as possible. Studying some difficult texts in the light of the idiomatic approach inpeshows thatpecan still provide meaningful contribution to the text-critical study of the book of Ezekiel, though not in every instance. There are instances where the process of translation inpecould have made the base text difficult to retrace.pecan therefore be used in the study of Ezekiel, with some precautions.

Texts, Manuscripts, Versions, Canon

Texts, Manuscripts, Versions, Canon Gregory Y. Glazov, Christopher T. Begg, Thomas Hieke, Richard A. Taylor, and Martin Kessler 717. [Deut 2:32-33] Ingunn Aadland, "A Forgotten Deuteronomy (4Q31) Fragment," RevQ 26 (2014) 425-29. The PAM (Palestine Archeological Museum) photo 41.585, taken in April 1955, shows five smaller fragments above 4Q185. Two do not belong to 4Q185, but preserve text from the Book of Deuteronomy, one of which has been identified as part of 4QDeuti (4Q36) and published in DJD XIV. The other fragment disappeared from the plate and scholarly attention. This other fragment should be assigned to 4QDeutd (4Q31) and adds three new words (mlḥmh yhṣh wytnhw, "to battle at Jahaz and he gave"; cf. Deut 2:32-33) to line 14. A variant of this line exists in fragment 24a, line 6, as noted in the edition of 4Q364, Reworked Pentateucha, but lacks the word yhṣh ("at Jahaz"). The rediscovered fragment adds to the comparative evidence for understanding the textual development of Deut 2:32-33.—G.Y.G. 718. [Genesis] Victor M. Armenteros, "Los sebirín de Génesis y sus correlaciones en targumes y midrases haggádicos (Gn R y Tanj B)," DavarLogos 14 (2, 2015) 5-19. A.'s study seeks to relate certain of the sebirín of the Book of Genesis with various targumic and midrashic texts, e.g., Genesis Rabbah and Tanhuma B, in order to identify the theological concepts underlying these materials. It also argues that the Masoretic notes are of relevance, not only for philological or text-critical study, but also for theology. [Adapted from published abstract—C.T.B.] [End Page 221] 719. [DSS; 1 Sam 2:3] Arjen Bakker, "The God of Knowledge: Qumran Reflections on Divine Prescience Based on 1 Sam 2:3," RevQ 26 (2014) 361-74. The phrase "God of Knowledge" (ʾl hdʿwt) in the DSS is not found in other corpora except in quotations of 1 Sam 2:3, a verse from the Song of Hanna. The question is how the Qumran usage of the phrase interpreted 1 Sam 2:3. Building on Michael Segal's argument that the LXX and Qumran readings of 1 Sam 2:3 are based on an emendation of a text reflected by the MT's ketiv that serves to explain the linkage of the phrase to the verb hkyn, B. shows that four passages (1QS III 15-16; 4Q417 1 i 7-9; 1QHa XX 12-14; 4Q402 4 12 par Mas1k 1 2-3) invest the phrase with the connotation of divine prescience. Noting that all four passages give centrality to the verb hyh, he also wonders whether Qumran linked the phrase the "God of Knowledge" to concepts of being, causation, and the Divine Name.—G.Y.G. 720. [Lutherbibel] Albrecht Beutel, "Ein Meisterstück der deutschen Prosa: Die Anfänge der Lutherbibel auf dem Hintergrund früherer Bibelübersetzungen," BK 72 (2017) 9-17. B. presents a historical overview of German translations of the Bible before Martin Luther. He counts 72 such translations with different purposes. Then he turns to Luther's translation of the NT in 1521–1522, its background and preparations. He explains Luther's goal as translator and the editorial framework of the so-called Septembertestament of 1522. The translation of the entire Bible, Biblia, das ist: die ganze Heilige Schrift Deutsch, was published in 1534 and first printed in Wittenberg. The printers of Hans Lufft, Wittenberg, produced over 100,000 copies within 50 years, this not counting the numerous Bible printings at other places. Luther's translation of the Bible became enormously influential on German religion and culture. Friedrich Nietzsche called it "a masterpiece of German prose," compared to which almost everything else written in German is merely "literature." See also ##723, 729, 736, 737, 744, 748.—T.H. 721. [Tobit] Marieke Dhont and Eibert Tigchelaar, "Notes on Readings of Three 4Q200 (4QTobite) Fragments," RevQ 26 (2014) 447-51. New images of the old PAM photographs and new photographs of the Leon Levy Dead Sea Scrolls Digital Library suggest...