The Book of Tobit: Texts from the Principal Ancient and Medieval Traditions (Fontes Et Subsidia Ad Bibliam Pertinentes) (English, Hebrew, Greek and Latin Edition) [Reprint 2013 ed.] 3110176769, 9783110176766

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The Book of Tobit

Fontes et Subsidia ad Bibliam pertinentes (FoSub)

Band 3

W G DE

Walter de Gruyter • Berlin • New York

The Book of Tobit Texts from the Principal Ancient and Medieval Traditions With Synopsis, Concordances, and Annotated Texts in Aramaic, Hebrew, Greek, Latin, and Syriac

Edited by

Stuart Weeks • Simon Gathercole Loren Stuckenbruck

w DE

G Walter de Gruyter • Berlin • New York

@ Printed on acid-free paper which falls within the guidelines of the ANSI to ensure permanence and durability.

ISBN 3-11-017676-9 Library of Congress - Cataloging-in-Publication

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A CIP catalogue record for this book is available from the Library of Congress.

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published by Die Deutsche

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Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the Internet at < h t t p : / / d n b . d d b . d e > .

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Copyright 2004 by Walter de Gruyter G m b H & Co. KG, D-10785 Berlin

All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher. Printed in Germany Cover design: Christopher Schneider, Berlin

For the Tobit widows: Frances, Rosie, and Lois

Foreword This work began life some years ago, in a postgraduate seminar on the Septuagint at Durham, where we first began to lay out the main Greek texts in parallel columns as a teaching aid. As we became more conscious of the many other interesting versions, and of the difficulties involved in using or obtaining some of the existing editions, our ambitions grew and our format evolved. Had we realised at that early point just how many thousands of hours of work would be involved between us, it is unlikely that we would have proceeded: since then, Tobit has become for each of us, and for those dose to us, less a project than a part of daily life. We are grateful to the many other scholars who have shared their knowledge and experience with us, and to the students or other individuals who have helped US with practical aspects of the work. For some particular items, we have made individual acknowledgements in the notes, but we owe other or more general debts to the following: J.-M. Auwers, Marco Conti, Jeremy Corley, Robert Hayward, Jeremy Schonfield, and Ilana Tahan. We should also like to thank the following institutions, which have allowed us study-leave, facilities, photographs or access to texts: the Universities of Durham and Aberdeen, the British Library, the Bodleian Library, the John Rylands Library, the university libraries of Cambridge and Leeds, and the Biblioteca Comunale at Ferrara. We owe special thanks to Claus Thornton of Walter de Gruyter for his advice, patience and encouragement in seeing this volume through to publication. Finally, we are not sure whether it is gratitude or apologies which we should be offering to our families, who have borne the brunt of the trips away, the late nights, and, in one case, the long-term usurpation of the kitchen table.

Durham, April 2004

IX

Contents Introduction 1 General Introduction 1.1 Background and Purpose of the Work 1.2 Contents 2 The Texts in the Synopsis 2.1 Greek Texts Codex Vaticanus Codex Sinaiticus Ferrara, 187 I Oxyrhynchus 1076 Oxyrhynchus 1594 PSI inv. cap. 46 2.2 Latin Texts Codex Regius 3564 AlcaläBible Codex Reginensis 7 Codex Amiatinus 2.3 Hebrew and Aramaic Texts from Qumran 4Q200 4Q196 4Q197 4Q198 4Q199 2.4 Later Hebrew and Aramaic Texts T - S A 45.26 Constantinople 1516 Constantinople 1519 North Prench Miscellany Codex Gr. Gaster 28 'Otsar Haqqodesh Bodleian Hebrew Ms. 2339 2.5 Syriac Texts Wadi Natrun MS 27 Buchanan Bible 3 Other Texts 3.1 Texts Presented in the Appendix Codex Alexandrinus Codex Monacensis Codex Bobbiensis Bible de Rosas Codex Sangermanensis 15

1 1 1 7 9 10 11 12 13 15 17 19 21 21 23 25 27 29 29 30 30 31 31 32 32 32 35 37 39 42 44 47 47 48 49 49 49 50 51 51 52

i(

Contents

Mozarabic Breviciry 52 Gothic Breviary 53 3.2 Manuscripts CoUated in the Notes to the Synopsis 54 Texts of the "Third Greek" Recension 54 Codex Sangermanensis 4 54 Mazarine 257 55 Codex Reginensis 7 (Vulg.) 55 T - S A 45.25 56 T - S A 45.29 56 3.3 Notes on Some Texts and Versions not Included in this Book 57 Joseph Zabara's Book of Delights 57 Other Old Latin Texts 58 4 Sigla 60 Synopsis 61 Notes to the Synopsis 335 Greek Concordance 415 Latin Concordance 473 Hebrew Concordance 589 Aramaic Concordance 713 Appendix: Additional Texts 733 Codex Alexandrinus 734 Codex Monacensis 746 Codex Bobbiensis 758 Bible de Rosas 771 Codex Sangermanensis 15 783 Mozarabic Breviary 792 Gothic Breviary 792

Introduction

Introduction

1 1.1

General Introduction Background and Purpose of the Work

The Book of Tobit is an ancient story, set amongst the diaspora communities of Nineveh and Media after the fall of the Northern Kingdom. The main protagonists are Tobit, who is persecuted, and later blinded by bird droppings as he adheres to his duty of burying the dead, and Sarah, his young relation, whose husbands are killed by the demon Asmodeus as they attempt to consummate their marriage. Further characters appear in supporting roles: Anna, Tobit's wife; Tobiah, Tobit's son; Raguel and Edna, Sarah's parents; Gabael, with whom Tobit's money is deposited; and Raphael, God's angel who disguises himself as the human Azariah to accompany Tobiah incognito on his journey. There are animals too: a bleating goat, a dog, and of course a fish. God's Solution to the Problems of Tobit and Sarah, mediated through Raphael, are effected through the fish's Organs: its heart and liver are burned to produce a pungent odour that chases Asmodeus away, and its gall is rubbed on Tobit's eyes to make him see. This colourful story is punctuated by blessings, prayers of petition, thanksgiving and praise, and by Instructions and good advice on proper behaviour, especially regarding burial of the dead and almsgiving. These features of the Book of Tobit, and its afiirmation that God protects the pious, have been enough to guarantee an active interest in the story, not only in ancient Jewish and early Christian antiquity, but also throughout the medieval period and into the present. Though the book may ultimately go back to an "original" work composed during the Second Temple period, the manuscript evidence that has come down to us preserves it in a number of versions that diflfer from one another, often very significantly. It is clear that these versions are genetically ünked, and not simply fresh re-writings of the story, but the relationships between them remain one of the great text-critical puzzles. This puzzle defies easy summary, and its character has shifted over the centuries as new manuscript finds have resolved some issues, or further complicated others. This is not the place for an extensive review of previous scholarship,^ and it is not the purpose of this book to take a position on the major issues. A brief sketch of the Situation, however, may do much to explain what it is that we are trying to accomplish. See the overviews by P. Deselaers, Das Buch Tobit. Studien zu seiner Entstehung, Komposition und Theologie OBO, 43 (Preiburg, Schweiz/Göttingen: Universitätsverlag/Vandenhoeck & Ruprecht, 1982), pp. 16-20; C. A. Moore, "Scholarly Issues in the Book of Tobit Before Qumran and After: An Assessment", JSP 5 (1989), pp. 65-81; idem, Tobit. A New Translation with Introduction and Commentary The Anchor Bible 40A (New York: Doubleday, 1996), pp. 53-64; and now J. A. Fitzmyer, Tobit Commentaries on Early Jewish Literature (Berlin & New York: Walter de Gruyter, 2003), pp. 3-28.

Introduction Oddly enough, it is probably easiest to begin with the Latin sources. It has long been recognised that the Old Latin texts, while themselves very diverse, seem to reflect a Greek Vorlage that is significantly different from the Greek version preserved in most "Septuagint" manuscripts.^ Some of the difFerences are shared with a group of very late cursive manuscripts, which stand rather closer, however, to the majority Syriac tradition, and this also suggested that another Greek recension may have existed much earlier. With Tischendorf's publication of Codex Sinaiticus in the nineteenth Century, however, it became clear that there are, in fact, not two but three main Greek traditions. Sinaiticus contains a somewhat lengthier version of Tobit than does the majority Greek text, and something hke this version probably formed the original basis for the Old Latin tradition. What is represented by the cursives and the Syriac seems actually to be a Greek version that stands somewhere between the other two, combining features from them both. It is now common to speak, rather unimaginatively perhaps, of the "Long" and "Short" Greek recensions, with reference to the versions in Sinaiticus and the majority text, respectively, and of the "Third Greek" found in the group of late cursives. The "Long" Greek is dose to the Vorlage of the Old Latin versions, the "Third Greek" dose to that of the majority Syriac text, and the "Short Greek" dose to that of other daughter versions. Lest this seem too straightforward, the qualification must be added that the Old Latin texts differ considerably from each other, and may have no single ancestor, while the "Short" recension is preserved in at least one early Syriac text. Alongside the problem of the Greek, Old Latin, and Syriac traditions, lies a second problem posed by Jerome's Vulgate version, and the question of a Semitic original. Jerome was reluctant to undertake the translation of Tobit or other apocryphal works, and his report of the procedure which he used reflects a certain haste to be done with it: a translator turned a "Chaldean" text into Hebrew for him, and he claims then to have translated that into Latin within a single day. The result is a text quite different from any of the Greek versions in key respects. Although it has long been suspected that Jerome was being less than frank in his account - not least because there are signs in the version both of Old Latin influence and of his own preoccupations® - the intriguing reference to an 2

Amongst the early contributions to modern scholarship, note in particular Carl David Ilgen, Die Geschichte Tobias, nach den drei verschiedenen Originalen, Griechisch, Lateinisch u. Syriac (Jena: Jena Verlag, 1800).

3

For the most recent study of Jerome's version, see V.T.M. Skemp, The Vulgate of Tobit Compared with other Ancient Witnesses SBL Dissertation Series 180 (Atlanta, Ga.: Society of Biblical Literature, 2000); also his "Jerome's Tobit: A Reluctant Contribution to the Genre Rewritten Bible", Rev. Ben. 112 (2002), pp. 5-35, and J.-M. Auwers, "Tobie 2,12-18 (Vulgate) et la tradition latine d'interpretation du livre de Tobie", in L'esegesi dei Padri latini. Dali origini a Gregorio Magno. XXVIII Incontro di studiosi dell'antichita Cristiana. Roma, 6-8 maggio 1999 Studia Ephemeridis Augustinianum 68 (Rome: Institutum Patristicum Augustinianum, 2000), pp. 77-82.

Introduction Aramaic, or possibly Late Hebrew text raised the possibility that he had access to a Version which was distinct from the Greek, and possibly earlier. Hebrew versions of Tobit had been known to scholars since the sixteenth Century, at least, and an Aramaic version was published in the nineteenth Century; these appeared to provide possible candidates for Jerome's Chaldean text, or at least distant relations of it. By implication, the text used by Jerome might be regarded as standing closer to the original Tobit than did the Greek translations; the Identification of that text was, therefore, considered a matter of some importance, although matters were complicated by the late character and diversity of the available materials. This issue was transformed in the twentieth Century by the discovery at Qumran of firagments from versions of Tobit in Aramaic and (in one case) Hebrew, which were much eaxlier than the known Semitic versions, and had little in common with them.'^ The Qumran fragments actually reflect a text dose to the "Long" Greek and the Old Latin, and so they tend to afßrm the very early character, although not necessarily the priority of that tradition.® Jerome's Chaldean text, and the various medieval Hebrew and Aramaic materials have subsequently been cast into the outer darkness, so far as the quest for an original Tobit is concerned. That quest should not be the only goal of textual scholarship, however, and the diversity of texts within almost all branches of the broader Tobit family continues to pose many problems for scholarship, some of which are unhkely ever to be resolved. At the same time, such unusual diversity also provides scholars with an extraordinary opportunity to study the transmission and use of a religious text across the centuries, within and between difFerent communities. It is in their differences, more than their common features, that the texts betray their linguistic, stylistic, narrative and religious concerns, while the relationships between them may ofFer answers to much broader historical questions about the relationships between different communities.

4

First discussed properly in J.T. Milik, "La patrie de Tobie", RB 73 (1966), pp. 522-30.

5

Düring the nineteenth Century a number of scholars argued that the "Long" recension was a later reworking of the "Short." This text- and source-critical judgment was based, of course, on the general assumption that a shorter text is more likely to have been expanded through changes and additions than to be the result of reduction from a longer one. Such a framework has continued to guide the more recent work of P. Deselaers, Das Buch Tobit, esp. pp. 19-20; H. Gross, Tobit and Judit NEBAT, 19 (Würzburg: Echter Verlag, 1987), pp. 5flf.); and B. Kollmann, "Göttliche Offenbarung magisch-pharmakologischer Heilkunst im Buch Tobit", ZAW 106 (1994), pp. 289-99 (esp. pp. 290-91 n. 5). Even before the Qumran discoveries, however, there was an increasing tendency to reason that it is the "Short" Version which is secondary. It is commonly sisserted that the "Third Greek" is an eclectic version, mediating between the other two.

Introduction It is against this background that we offer the present work, essentially as an aid to the comparative study of the different traditions, rather than as a direct contribution to such study. The need for such a work may not be self-evident. It is certainly true, after all, that text-critical scholarship on Tobit has not been starved of resources: excellent modern critical editions exist already for the Greek (in both of the major series) ® the Syriac/ the Vulgate,® and the fragmentary Qumran texts,® while an edition is currently in preparation for the Old Latin manuscripts.^" Although no such editions exist for some of the later Hebrew and Aramaic texts, and others have been published somewhat unreliably, it is also true, as we have seen, that these texts have lately been rather peripheral to scholarly discussion. If this were not enough, there has even recently been a synoptic, columnar presentation of texts reproduced from the major editions, which enables their readings to be compared almost at a glance.^^ In the midst 6

The Tobit volume in the Cambridge LXX series is A.E. Brooke, N. M'^Lean, H. St J. Thackerayt, The Old Testament in Greek. According to the text of Codex Vaticanus, supplemented from other uncial manuscripts, with a critical apparatus containing the variants of the chief ancient authorities for the text of the Septuagint. Vol. III part I Esther, Judith, Tobit (Cambridge: Cambridge University Press, 1940); henceforth, "BMT." The text of Tobit is on pp. 85-110 (B), 111-122 (S), with an edition of the Old Latin on pp. 123-144. In the Göttingen series, the Tobit volume is R. Hanhart, Septuaginta. Vetus Testamentum Graecum Auctoritate Academiae Scientiamm Gottingensis Editum. Vol. VIII, 5 Tobit (Göttingen: Vandenhoeck & Ruprecht, 1983).

7

J. C. H. Lebram, Tobit. In The Old Testament in Syriac According to the Peshitta Veraion, Part IV, fascicle 6: Canticles or Odes - Prayer of Manasseh - Apocryphal Psalms - Psalms of Solomon - Tobit - 1(3) Esdras (Leiden: Brill, 1972); note that the various books in this volume have their own page numbers. Biblia Sacra luxta Latinam Vulgatam Versionem ad codicum fidem. lussu PII PP. XII Cura et Studio Monachomm Abbatiae Pontificiae Sancti Hieronymi in urbe ordinis Sancti Benedicti edita. VIII Libri Ezrae Tobiae ludith ex interpretatione sancti Hieronymi cum praefationibus et variis capitulorum seriefcus. (Rome: Vatican, 1950). The prologue to Tobit is on pp. 153-161, the text on pp. 163-209. Henceforth "BS". This should not be confused with the smaller, though itself very valuable, Biblia Sacra published by the Deutsche Bibelgesellschaft at Stuttgart, under the general editorship of R. Weber.

8

9 10 11

J.A. Fitzmyer, "Tobit", in Magen Broshi et al. (eds.), Qumran Cave 4 XIV: Parabiblical Texts, Part 2 DJD 19 (Oxford: Clarendon Press, 1995), pp. 1-76 and pls. I-X By J.-M. Auwers, for the Beuron Vetus Latina series. C.J. Wagner, Polyglotte Tobit-Synopse. Griechisch - Lateinisch - Syrisch - Hebräisch Aramäisch. Mit einem Index zu den Tobit-Fragmenten vom Toten Meer. Abhandlungen der Akademie der Wissenschaften in Göttingen Philologisch-Historische Klasse Dritte Folge, Band 258. Mitteilungen des Septuaginta-Unternehmens XXVIII (Göttingen: Vandenhoeck & Ruprecht, 2003). Christian Wagner was kind enough to contact us when he learned that we were also working on a synopsis, but it became clear that the presentation and scope of each undertaking w£is sufficiently different that neither work would make the other redundant. Mention should also be made here of D.C. Simpson, "The Book of Tobit", in R.H. Charles (ed.), Apocrypha and Pseudepigrapha of the Old Testament I (Oxford: Clarendon Press, 1913), pp. 174-241, which endeavours to place the readings from all the key traditions, including the later Hebrew ones, in a Single apparatus. The result is ambitious, erudite - and quite impossible to use.

Introduction of such great plenty, the purpose of the present book may not be immediately obvious. In fact, at the most basic level, we are simply offering a coUection, and providing a substantial number of the most important texts within a Single volume, with a Single system of chapter and verse numeration. Most of the texts axe presented within the framework of a synopsis, to facilitate comparison between the main traditions, and we also ofFer critical notes and concordances for those texts. At this level, then, we are providing a convenient set of tools to Supplement and summarise the works which are currently available, along with access to some of the rarer texts, and detailed Information about readings. As a collection, of course, this book will not replace the extensive Information on variants supplied by some of the modern editions. At the same time, however, we have also been influenced strongly by our perception that many of the current publications raise problems of method for comparative study. Such problems are self-evident when the texts presented are avowedly eclectic, as is the case in the Göttingen edition of the Greek, or the Standard Biblia Sacra text of the Vulgate. Those editions serve an important purpose, of course, but they are essentially the fruit of comparative study, and necessarily embody certain assumptions about the inter-relationships of witnesses. Similar problems, however, beset many of the other published materials. The Cambridge Septuagint, for example, has quite rightly been criticised for its habit of regularising orthography, and its occasional presentation within the text of what are actually late corrections. Rather differently, but no less problematically, the Standard edition of the Qumran texts hcis based its restorations, and arguably some of its readings, on the assumption that those texts are closely related to the Sinaiticus and Old Latin traditions an assumption which may be correct, but which thereby becomes self-reinforcing. With all this in mind, we have sought to take a rather different approach, and to present the materials, so far as possible, in a very raw and unreconstructed form. In the first place, we olFer no eclectic texts: each text in the synopsis is an actual text, which may represent a broader tradition, but which has not been altered to make it more representative. Secondly, we have confined to the notes any speculative or even shghtly problematic restorations, and have dechned to alter the original text,^^ even where that text is clearly in error. Correspondingly, of course, we have nowhere deliberately changed the orthography, and we have retained abbreviations where known (but have usually given the expanded reading in brackets for the sake of clarity). By following this course, we are providing 12

By original text, we mean, in the case of manuscripts, the text written by the "first hand". Obviously, this has required us to make judgments about the attribution of corrections, and details of all corrections have, therefore, been given in the notes.

Introduction texts that can be compared, essentially, on a like-for-like bcisis, without embedded presuppositions about their relationships to each other. In all this, we have had to make some compromises with legibility and practicality, although these are generally at a very superficial level: we did not feel that it would be possible or desirable to create actual facsimiles of all the texts. With clarity in mind, for example, we have given the main Greek texts in accented form, and have given proper names initial capitals. Practicality, on the other hand, has led us to avoid representing original linebreaks and spaces, which would have made it impossible to format the synopsis. More broadly, we have adopted slightly difFerent approaches to different texts, in accordance with both our perception of requirements, and our own need to make best use of our time and limited resources. The Leiden edition of the Syriac, and the forthcoming edition of the Old Latin both provide a good basis for comparative study. For the Syriac, therefore, we have essentially based our presentation on the Leiden text, merely removing restorations and corrections, and for the Old Latin we have likewise used older critical editions, similarly revised. At the other extreme, we have used photographs, and often the original manuscripts or printed texts, to provide new readings of the Greek, of the Vulgate, and of the later Aramaic and Hebrew texts. The Qumran materials lie somewhere between: we have compared the DJD readings with photographs, but generally retained those readings in cases of doubt, as we have had no opportunity to check the Originals. ^^ Obviously, these different approaches have affected our abiUty to represent abbreviations and suchlike for certain texts, and left us dependant, in some cases, on the assertions of others about original readings. The precise basis for our readings of each text is given in the introduction to that text. Finally, it is worth saying that we have made no attempt to illustrate interrelationships diagrammatically, beyond the basic arrangement of texts in the synopsis. Christian Wagner's Polyglotte Tobit-Synopse attempts this for a more hmited ränge of materials, using parallel columns and coloured ink. Although his presentation does offer great clarity and ease of use, this is achieved at a certain cost, and, besides, our own initial experiments suggested that such a format would be hard-pressed to contain the much larger number of texts which we wished to include. We were also conscious that any diagrammatic presentation would necessarily involve the sorts of judgements about relationships which we were keen to avoid.

13

For reasons mentioned above, we have, however, refrained from including the many restorations ofFered by DJD, simply listing them in our notes.

Introduction

1.2

Contents

The Synopsis The synopsis has been designed to facilitate the comparison of texts, by placing together, in two- or four-page spreads, excerpts which correspond to each other. We have also, though, refrained from presenting any texts out of order. In principle, then, it is possible to read any text 'horizontally,' in its original order, simply by tracing it through successive spreads. At any given point, it is then possible to read the text 'vertically,' in comparison with the other texts. The spreads themselves are intended to support such usage, not to reflect structural or Uterary suppositions about the book £is a whole, and the extent of each has been determined by balancing considerations of content against the requirements of format and space. Accordingly, where difFerences of order mean that correspondences between texts he some distance apart, we have tried to incorporate all of them within a Single spread, but have not done so if this would have required US to create a very long and unwieldy spread. Much the same is true for the system of verse-numbering used in the synopsis: we have based this on the system used for the "Short Greek" in modern editions, and allowed for some numbering to be out of order, as has become traditional for the "Long Greek" (e.g. in chapter 9, where 9.03 foUows 9.04 to correspond with the order of the 'Short' text). Again, though, we have refrained from numbering out of order when it would have required very considerable displacement. It should also be noted that, in some places, the numbering reflects not similarity of content, so much as considerations of position: one text may have substituted quite different content in a particular context. The numbering, then, may be taken as a guide to correspondences, but not as an absolute index to them. Its main purpose is to provide a common, practical system for use in discussion, to replace the various and confusing systems currently in use. To facilitate reference to the Vulgate and some of the older editions, we have also given the traditional Vulgate numbering in the text of L4.

The Concordances We provide concordances for the major Greek, Latin and Hebrew texts, and for the Bodleian Aramaic text (A5, see below). Principally for reasons of space, the concordances do not include all of the texts presented in the synopsis, nor do they include very common words, such as conjunctions. Although they may be useful for other purposes, of course, the main aim hcis been to facilitate comparative study, and the vocabulary has been presented and arranged in accordance with this aim. It should be noted in particular that we have, correspondingly, attempted to group or cross-reference Orthographie variants and to distinguish

8

Introduction

homonyms in all of the concordances. The readings of the different Greek recensions MC often distinguished by the use of different prefixes to verbs; in the Greek concordances, therefore, we have taken the unusual step of listing verbs under the main stem, instead of the prefix, e.g. KapT)p(i9nT)aev is to be found under opi'OiJi^to, subsection Tiapa. Since this brings the variants together for many verbs, we hope that it will make comparison of the texts easier, at the low cost of a break with Convention.

The Notes The notes to the synopsis are organised into sections corresponding to each spread. Within each section, the notes include a discussion of textual Problems and of corrections. Where a Standard edition ahready exists for a text, the notes will Hst any differences between our presentation and that edition, along with restorations or corrections proposed by the other editor. In some cases, the notes will also include coUations with other manuscripts. We have not attempted to give more general critical notes, but where, say, a reference to a biblical passage clarifies the reading, some short discussion may be included. The meaning of sigla and abbreviations used in the notes for each text should be obvious from the introduction to the text, or from the general introduction; we have not, therefore, included a separate list.

Technical Note The texts were originally input into Microsoft Word, using Unicode encoding. Some Latin texts were scanned, but most texts were typed using Ralph Hancock's Antioch macros and our own conversion routines. The concordances were generated from these Unicode texts, using programs written in Visual Basic and Visual Bcisic for Applications. For the production of camera-ready copy, the texts and concordances were converted for use with £ - 1 ^ , a bi-directional Version of Donald Knuth's typesetting system, and the enhanced version of Leslie Lamport's format.^"^ Other parts of the book were prepared directly for use with this Software. 14

Obtained within the free M i K T ^ package (www.miktex.org). We opted to use this Software, more familiar to mathematicians than to biblical scholars, because it offers better Output, and a more precise control over layout, than does Word. The Greek texts use the polutoniko attribute of the Greek option, by Apostolos Syropoulos, within the babel package, while the Hebrew and Syriac fonts are our own adaptations of existing truetype fonts, converted using t t f 2tfm by Werner Lemberg and FVfedferic Loyer. The concordances were set using the array and tabularx packages by Frank Mittelbach and David Carlisle, and use is made throughout of the geometry package, by Hideo Umeki, and the f ancyhdr package by Piet van Oostrum. Graphics were prepared using Photoshop, and incorporated into the text with the graphicx package by D.P. Carlisle and S.P.Q. Rahtz.

Introduction

2

The Texts in the Synopsis

Altogether, some twenty-four texts are presented in the synopsis, of which thirteen cover all or most of Tobit. Some of the rest are small fragments, but others represent around half the book. The number could certainly have been higher, but considerations of Space and clarity have led us to impose certain hmits, and, indeed, to remove some texts which were included at earher stages of our work. In part, these Hmits are linguistic: we have made a conscious decision to stay within the bounds of Greek, Latin, Hebrew and Aramaic/Syriac material. For the Greek, where a very large number of texts is available, but also several collations of these texts in modern editions, we have included representatives of the three main recensions, along with three early fragments. The latter supply interesting and sometimes distinctive readings, which are not easily represented properly in an apparatus. For the Old Latin, where there has been much less study of recensions and inter-relationships, we have included three very different and important texts which reflect the diversity of the Old Latin tradition, even if they cannot whoUy encapsulate it. The Vulgate is represented by the early and significant Codex Amiatinus. For the Syriac, we have followed the lead of the Leiden edition, presenting both the interesting, if untypical, Wadi Natrun text 8fl throughout, and then the so-called "Buchanan Bible" text in the second half, where it reflects the majority reading over and against 8fl. Matters are more complicated, however, for the Hebrew and Aramaic materials. Apart from the Qumran texts, all of which have been included, these materials have generally received little attention in recent scholarship. Where editions of the texts exist, therefore, these editions are usually old, and sometimes unrehable or difficult to obtain. Correspondingly, we would have been inclined to make up this deficiency by a more inclusive approach, even if the great diversity among the texts did not anyway demand it. On the Hebrew side, then, still excluding Qumran materials, five more or less distinct text-types are represented, one of them by two texts;^® the Aramaic text which is also included can probably be related to one of the Hebrew types. The Qumran materials furnish a further four Aramaic texts, and one Hebrew, although all of these are fragmentary.

15

The Cairo Genizah text T-S A 45.26 (H2), previously published only in photographs, is clearly an earlier representative of the tradition found in the Constantinopie edition of 1516 (H3), just as the other Genizah texts, T-S A 45.25 and 29, are related to the 1519 edition (H4). Those latter texts are collated in the notes to H4, but the many diflFerences between H2 and H3, some of them quite substantial, persuEided us that H2 needed separate presentation in the synopsis.

10

Introduction

In general, the texts presented are complete, or at lezist all known portions have been included. There are three important exceptions: G3, L3, and S2. In each of these cases, the texts include a distinctive recension, or set of readings, only for a portion of their length. After the middle of chapter 6, for instance, L3 gives what is essentially a Vulgate, rather than an Old Latin text. In these cases, we have only included the distinctive portion, so fax as its parameters can be determined.

2.1

Greek Texts

Our choice of texts has been determined in large part by a desire to reflect the three main traditions. The "Short" tradition is, of course, represented by the majority of Greek texts. In our synopsis, we have used Codex Vaticanus gr. 1209 ("B") as an early and repräsentative witness to the tradition. We have also included Codex Alexandrinus in the appendix (see p. 49, below), and this may serve to highhght readings which are peculiar to B. There is less scope for choice when it comes to the "Long" text. Although readings from that tradition are occasionally reflected elsewhere in Greek, Codex Sinaiticus ("S"), for all its shortcomings, is the only manuscript to be a witness throughout.^® For the "Third Greek" tradition, in the second half of the book, we have included the cursive Ferrara text best known by its siglum 106. In addition to these manuscripts, we have included three early fragments, which potentially ofFer some interesting insights into the development of, and inter-relationships within the Greek tradition. Our readings for all of these texts are based on examination of photographs or, in some cases, of the manuscripts themselves. In the headings below, we give the sigla used in Rahlfs' list^^ and in the Cambridge edition (BMT).

16

17

Hanhart's edition draws attention to the "Long" character of an eleventh Century manuscript at Mt. Athos (BatoitaiSioc 513; Rahlfs siglum 319) in 3.06-6.16, and he also associates the Oxyrhynchus 1076 fragment (see p. 15, below) with this tradition. A. Rahlfs, Verzeichnis der griechischen Handschriften des Alten Testaments für das Septuaginta-Unternehmen Mitteilungen des Septuaginta-Unternehmens der Königlichen Gesellschaft der Wissenschaften zu Göttingen 2 (Berlin: Weidmannsche Buchhandlung, 1914). Where the text is not in Rahlfs' list, we give the Göttingen siglum from Hanhart's edition.

Introduction G l : Codex Vaticanus 1209)

H (=Rome: Bibliotheca Apostolica Vaticana gr.

[Rahlfs, BMT B] Egypt?, mid-4th Century. The precise origins of this text axe a matter of some debate and speculation.^® It was probably already in the Vatican's collection by the end of the fifteenth Century, and has only left there for a brief, enforced sojourn in Paris under Napoleon. Tobit lies on the pages now marked as 931-944 on the ms. itself, between the books of Judith and Hosea, grouped with Esther and Judith alongside the wisdom books.^^ The text is written by Milne and Skeat's "Copyist A," with three columns to each page, and some 42 lines to each column.^° The often faint original text of the codex has been overwritten by an instaurator, who has reinforced or disdained to reinforce some previous corrections to the text, and who often creates his own readings by selective reinforcement of the original text. Most commonly, these readings reflect specific yiews on accidence or orthography: where the original scribe has used an optional final v, for example, this is generally only reinforced when it lies before a vowel, and the ei in some words is often converted to the more classical i (so e[iotOTEiYcoaa((ai), of final -bus by b:(us), and of sufExed -que by q:(ue). The various forms of the Hebrew tetragrammaton have similarly been modelled on the forms actually used in the respective mss. The diacritical marks have not been applied to the texts in the appendix. For those other texts, our presentation of which is bzised on printed editions, they are used only rarely (in Ccises where an explicit Statement has been made by the original editor). They are not used at all in the SjTiac texts, to avoid confusion with the pointing. Where we refer to a text using our own siglum (e.g., G l , L3), that siglum is identified in the introduction to the text, and a summary of the forms used in the Synopsis is to be found on the first page of the synopsis.

Synopsis

Summary

of text

numbers:

Gl=Codex Vaticanus gr. 1209 G2=Codex Sinaiticus G3=Ferrara, 187 I (Holmes-Parsons 106) G4=0xyrhynchus 1076 G5=0xyrhynchus 1594 G6=PSI inv. cap. 46 Ll=Codex Regius 3564 L2=Alcalä Bible L3=Codex Reginensis 7 L4=Codex Amiatinus (Vulgate) H1=4Q200 H2=Cairo Genizah T-S A 45.26 H3=Constantinople 1516 H4=Constantinople 1519 H5=North French Miscellany H6=Codex Or. Gaster 28 H7='0tsar Haqqodesh A1=4Q196 A2=4Q197 A3=4Q198 A4=4Q199 A5=Bodleian Aramaic Text Sl=Wadi Natrun Syr. MS 27 S2=Buchanaii Bible

62

Synopsis 1.01-2

Gl

1.01 ßißXoc Xöytov Twßeh TOÖ Tußl^lX TOÜ 'Avavi^jX TOU 'ASoufjX TOÜ Toßar^X ex TOÜ OTi^piiaToc; 'Aai/|X iy. x^t; cpuXfje: Necp'öaXeCii 1.02 S