Ancient Judaism and Early Christianity arbeiten zur geschichte des antiken judentums und des urchristentums
Founding Editor Martin Hengel † (Tübingen)
Executive Editors Cilliers Breytenbach (Berlin) Martin Goodman (Oxford)
Editorial Board Lutz Doering (Münster) – Tal Ilan (Berlin) – Judith Lieu (Cambridge) Tessa Rajak (Reading/Oxford) – Daniel R. Schwartz ( Jerusalem) Seth Schwartz (New York) – Christiane Zimmerman (Kiel)
volume 107
The titles published in this series are listed at brill.com/ajec
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Scriptural Quotations in the Jesus Tradition
https://books.google.com/books?id=9IN1DwAAQBAJ&pg=PA119
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references. This sign was introduced into the Christian usage at an early period33 and was not eo ipso bound to Biblical quotations. But in the margins of the great Bible codices it became a reference sign, especially
hinting at the presence of a quotation (normally in the New Testament) taken from sacred texts (normally Septuagint).34 This innovation was implemented successively. Hence, diplai are employed in the codices to varying extents.35 It is attention-grabbing however, that we find these markers
only in the margins of the quoting texts: that is to say, in the New Testament. There are no corresponding markers at the margins of the quoted texts of the Septuagint text in the pandect codices. In other words, the scriptoria use the citations as a clue for early Christian readers who, they think, ought to be attentive for the scriptures of Israel.36 Perhaps the scriptoria are acting according to the antique rule presbytera kreitta—
the old has precedence. In applying this rule to the scriptures, the old texts must not be marked and can be read independently from the younger reception. But the younger texts become marked. Consequently,
the text of the Septuagint (the old text) is slightly more highly valued than the New Testament text. If there is an influence between the quoted text and the quotation, the influence typically moves from the Septuagint to the New Testament. The influence is small even in this direction, as we have seen The margins of the codices corroborate that phenomenon: the scriptoria sometimes add shortcuts indicating the sources of the quotations—
and they are often mistaken in these shortcuts. For example, in the margin of Sinaiticus at Matt 2:6, ησαιου (“from Isaiah”) is written, but the famous quotation stems from Mic 5:1–3, and we read εν αριθμοις (“in Numbers”) at Matt 2:15, whereas
33 See K. McNamee, “Marginalia and Commentaries in Greek Literary Papyri” (Ph.D., University of Michigan, 1977). The first Christian example is P.Oxy. 3.405 (Camb. MS Add. 4413) containing Irenaeus’ comments (haer. III 9.3) on Matt 3:15–16.
34 The diplé also remained a general reference sign. Therefore, B used the diplé also to mark an inner NT reference in one case: 2 Pet 1:17 (cf. Matt 3:17; 17:5). 35 See the contributions by M. Sigismund and U. Schmid in Von der Septuaginta zum Neuen Testament—Textgeschichtliche Erörterungen (ANTF 43; ed. M. Karrer, S. Kreuzer, and M. Sigismund; Berlin: De Gruyter, 2010), 75–152 and A. Stokowski, “Diplé-Auszeichnungen im Codex Vaticanus Graecus 1209 (B): Liste nebst einigen Beobachtungen,” in Textual History and the Reception of Scripture in Early Christianity—Textgeschichte und Schriftrezeption im frühen Christentum (SCS 60; ed. J. de Vries and M. Karrer; Atlanta: SBL, 2013), 93–113. 36 In later times there are some differentiating developments; see J. de Vries, “Texthervorhebungen und Marginalnotizen in den Codices Washingtonianus (W1) und Coislianus (M). Überlegungen zur Textgeschichte,” in Worte der Weissagung. Studien zu Septuaginta und Johannesoffenbarung (ABG 47; ed. J. Elschenbroich and J. de Vries; Leipzig: Evangelische Verlagsanstalt, 2014), 76–96.
120 אMatt 2:6
Karrer
אMatt 2:15
Figure 5.1 Marginalia at Matt 2:6 and 2:15 © British Library Board, Add. MS 43725, fol. 200v, used with permission
Hos 11:1 is more relevant.37 This fact confirms the observation that the scriptoria did not normally cross-check the manuscripts of the quoted books with the text of the quotation itself. 5.2 The Variety of Textual Forms in New Testament Times 5.2.1 Overview We have observed that NT authors quoted different Greek textual traditions. These include the Old Greek, which was still widespread in the first century CE, a textual form comparable to that used by Philo,38 a predecessor of Aquila (see Table 5.2) and the kaige stream (e.g. Joel 3:2 in Act 2:18). Some quotations, which are called in a NT convention pre- or protoTheodontic,39 are in the present research of the Septuagint aligned with Kaige tendencies.40 Readings attested later by Symmachus (see Deut 32:35/Odes 2:35 in Rom 12:19 and Heb 10:30) also exist. Recent studies have, furthermore, 37
The Codex Sinaiticus is readily available at
http://www.codex-sinaiticus.net/de/manuscript.aspx (accessed 6 March 2014). 38 See also Gen 2:2 in Heb 4:4 and Philo, Post. 64; Exod 25:40 in Heb 8:5 and Leg. 3.102; Prov 3:11 in Heb 12:5 and Philo, Congr. 177; the combination of quotations in Heb 13:5 and Philo, Conf. 166.
39 See e.g. κατεπόθη ὁ θάνατος εἰς νῖκος in Isa 25:8Theo and 1 Cor 15:54. Cf. J. Schröter, “Das Alte Testament im Urchristentum,” in Das Alte Testament in der Theologie (MJT 25; ed. E. GräbSchmidt; Leipzig: Evangelische Verlagsanstalt, 2013), 49–81, esp. 64–65. 40 The long citation from Isa 42:1–4 in Matt 12:18–21 belongs to this tradition. See A. van der Kooij, “The Septuagint, the Recension of Theodotion, and Beyond—Comments on the Quotation from Isaiah 42 in Matthew 12,” in Textual History and the Reception of Scripture in Early Christianity—Textgeschichte und Schriftrezeption im frühen Christentum (SCS 60; ed. J. de Vries and M. Karrer; Atlanta: SBL, 2013), 201–218 (esp. 204). The evangelist may be acquainted with the Hebrew language, but draws his quotations primarily from Jewish Greek traditions.
