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Evei Inda in EZEKIEL and ITS COUNTERPART in the OLD GREEK

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Evei Inda in EZEKIEL and ITS COUNTERPART in the OLD GREEK evei inda IN EZEKIEL AND ITS COUNTERPART IN THE OLD GREEK A recent survey and discussion of the problems concerning the divine names in Ezekiel, and especially the double Name ’dny YHWH, has been provided by L.J. McGregor1. He first turns to the studies of the Hebrew text and notes the dominance of the theories suggesting the spuriousness of the word ’dny in Ezekiel2. Secondly, he observes the seemingly strong support for the view that the Greek text of Ezekiel originally read single kúriov where MT has the double Name ’dny YHWH. It follows from this second point that the double readings for the divine name in the Greek manuscripts are the result of later revisions of the Greek towards the MT. Going against this communis opinio his own thesis main- tains that: (1) ’dny YHWH occurred in the original Ezekiel text in a distribution similar to that of the present MT; (2) The LXX translator(s) met the ’dny YHWH form in the Vorlage, but rendered it by a form which has been almost totally lost; the present distribution of the nomina sacra in the Greek witnesses is not due to fully recensional treatment but is the result of early scribal activity. In the present contribution we intend to give some additional information and comments to these positions. 1. Originality of ’dny YHWH McGregor correctly observes that the theories suggesting the spuriousness of ’dny in Ezekiel do not have total support: “Zimmerli, Lust and Skehan show varying degrees of reluctance to expel ’dny from the Hebrew text”. In a paper written in 1968, I strongly defended the authenticity of the double Name3. A re-examination of the context and use of the divine name in Ezekiel led to the observation that there is a clear difference in this respect between the forms ’dny YHWH and YHWH4. Almost all of the occurrences of the double Name are to be found in stereotyped expressions, such as “thus says ’dny YHWH”, and “oracle of ’dny YHWH”, put in the mouth of the prophet, or in prayers of the prophet addressed to the Lord. In all these cases the context suggests that, originally, the final yod in ’dny was to be understood as a suffixed personal pronoun. I con- cluded that the meaning of the double Name was “My Lord YHWH”, and that only the prophet was entitled to employ it. With reference to that article, W. Zimmerli, 1. L.J. MCGREGOR, The Greek Text of Ezekiel: An Examination of Its Homogeneity (SCS, 18), Atlanta, GA, 1985, esp. pp. 75-93 (“Chapter iv: Divine Names”); see also V. SPOTTORNO Y DÍAZ CARO, The Divine Name in Ezekiel Papyrus 967, in N. FERNANDEZ MARCOS, La Septuaginta en la investigación contemporanea (V Congreso de la IOSCS) (Textos y estudios “Cardenal Cisneros”), Madrid, 1985. 2. These suggestions are accepted by BHK, which tells the reader that ’dny is to be deleted, and BHS, which seems to alternate the remarks additum est and delendum. 3. “Mon Seigneur Jahweh” dans le texte hébreu d'Ézéchiel, in ETL 44 (1968) 482-488. 4. Clear tables listing the evidence can be found in an appendix of McGregor's mono- graph (pp. 213-221). evei inda IN EZEKIEL 139 who in the original version of his major commentary on Ezekiel consistently bracketed ’dny, revised his views in an appendix on the divine name in the Book of Ezekiel5. Skehan hesitantly followed this lead and called for a new investiga- tion of the divine names in papyrus 9676. When McGregor conducted his research he did not possess much manuscript evidence from the Dead Sea area of the text of Ezekiel. In an appendix to his monograph he gives the transcription of the photographs of a fragment of 4QEza presented on the inner cover of both volumes of the English edition of Zimmerli's commentary. Unfortunately, this fragment does not preserve any passage in which the double Name would be expected, nor does any of the other fragments published up to that date. The same was true for the remaining fragments of the Ezekiel Mss a and b from Qumran cave 4, of which I provided a preliminary pub- lication in 19867. The excavation of Masada by the late Y. Yadin, changed this situation drastically. Among other items, the findings yielded about 50 fragments of an Ezekiel manuscript dated to the second half of the first century B.C. When Yadin died, the fragments were entrusted for publication to S. Talmon8, who recently sent me a draft of a paper in which he describes the manuscript and offers its preliminary publication. The four columns to which the fragments belong, cover the text of Ez 35,11–37,14. In general the text accords with MT. In several instances the double Name, or traces of it, are preserved: 35,14; 36,2.3.7.22.23; 37,3.5.9.12. All of these instances display full agreement with MT. This does not finally prove beyond any doubt that the double Name was attested in the original Hebrew text. It certainly offers more support to the view that ’dny was already in the Ezekiel text by the time that the book was translated into Greek. In this context it should perhaps be noted that all the texts in which the double Name occurs belong to the Bible. This observation applies equally well to the cases in which YHWH is preceded by ’dny as in those in which it is followed by it. The Dictionary of Classical Hebrew9 audaciously pretends to find it in 1QpMic, a biblical commentary from Qumran. It quotes Micah 1,2 in a version 5. Ezekiel, vol. 2 (Hermeneia), Philadelphia, PA, 1985, pp. 556-562 (original German version: Neukirchen, 1969, pp. 1250-1258 and 1265). 6. P. SKEHAN, The Divine Name at Qumran, in the Masada Scroll and in the Septuagint, in Bulletin of the International Organization for Septuagint and Cognate Studies 13 (1980) 14-44, esp. p. 35. 7. Ezekiel Manuscripts in Qumran. Preliminary Edition of 4QEz a and b, in J. LUST (ed.), Ezekiel and His Book (BETL, 74), Leuven, 1986, pp. 90-100 (including the second fragment of Ms a published photographically in Zimmerli's commentary). 8. Y. Yadin published himself the fragments of a Ben Sirach scroll which he found in Masada: The Ben Sira Scroll from Masada, Jerusalem, 1965. He also published fragments of the Songs of the Sabbath: The Masada Fragments of the Qumran Songs of the Sabbath Sacrifice, in Israel Exploration Journal 34 (1984) 77-88. A preliminary publication of the remaining non-biblical fragments, with the exception of some unidentified pieces, has been taken care of by S. TALMON, Fragments of Scrolls from Masada, in Eretz Israel (Y. Yadin Volume) 20 (1989) 278-286 (Hebrew); ID., Fragments of an Apocryphal Book of Joshua from Masada, in FS C. Rabin, Jerusalem, 1991, pp. 147-157 (Hebrew). He further pub- lished some biblical fragments: Fragments of a Psalms Scroll from Masada, Mpsb (Masada 1103-1742), in Fs M. Sarna (JSOTS, 154), Sheffield, 1993, pp. 318-327; ID., Fragments of Two Scrolls of the Book of Leviticus from Masada, in Eretz Israel (A. Mala- mat Volume) 24 (1993) 99-110 (Hebrew). 9. Vol. 1, Sheffield, 1993, p. 135. 140 J. LUST slightly differing from that of the MT. The fragment is very lacunose and breaks off where ’dny is supposed to occur. The double Name is there only in the recon- struction of Milik10. Although it is a biblical quotation, the fact that the preserved parts differ from MT, and the fact that the double Name cannot be found else- where in the documents of the Qumran community, raise doubts about the valid- ity of this reconstruction. The reference to three more Qumran texts at the end of the dictionary entry is slightly misleading. It should have been mentioned that in two of them ’dny is a plausible, but still hypothetical, reconstruction. The three texts are very fragmentary. They may be witnesses to ’dny, but none of them allows us to detect in them the use of the double Name. The single name or title ’dny can be found repeatedly in the non-biblical Qumran texts, not as a surrogate for the tetragrammaton in contexts speaking about the Lord, but exclusively in prayers addressing the Lord11. 2. The Earliest Greek Witnesses and the Tetragrammaton The only strong argument in favour of the spurious character of ’dny in the double Name in Ezekiel has been the witness of the Greek text. The pre-hexa- plaric manuscript B and papyrus 967, dating to the second or third century A.D., seem to support the view that the LXX text of Ezekiel originally had sin- gle kúriov throughout. It should be clear, however, that these manuscripts are Christian. Having a preference for the title kúriov, they may not have pre- served the original version with respect to the Name. In these matters an inves- tigation of the pre-Christian Greek biblical manuscripts and their rendition of the Name should be important. In many of them the Name was written in Hebrew characters. In recent times, several studies have been devoted to that phenomenon12. Unfortunately no pre-Christian Ezekiel fragments have been found, nor any other fragment in which a rendition of the double Name was to be expected. Following the order of the biblical books, the preserved manu- scripts can be listed as follows: 10. In the dictionary, the reference is given twice: once in the first part of the article and once in the second. In the first part it is listed under the rubric <apposition> with the five biblical occurrences of ’dny YHWH.
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