Eberhard Bons, ed. Historical and Theological Lexicon of the Septuagint, vol. 1

The publication of the first volume of the Historical and Theological Lexicon of the Septuagint (HTLS) is a most welcome contribution to Septuagint studies and Greek lexicography in general. The first volume, covering alpha through gamma, is the product of an international team of 156 scholars, edited by Eberhard Bons, and includes nearly 160 entries. An additional advisory board, with specialization in relevant philological areas (epigraphy, documentary papyri, etc.) also provided oversight and editorial input. Four additional volumes will complete the lexicon (vol. 2: delta to iota; vol. 3: kappa to omicron; vol. 4: pi to omega), including vol. 5, which will include various “additions” and, presumably, corrections.Compared with other lexica that focus on Septuagint data (e.g., Lust/Eynikel/Hauspie, Greek-English Lexicon of the Septuagint, rev. ed. [Stuttgart: Deutsche Bibelgesellschaft, 2003]; and T. Muraoka, A Greek-English Lexicon of the Septuagint [Leuven: Peeters, 2009]), HTLS distinguishes itself by “focusing primarily on words that exhibit a specific usage in some way or another, and in setting Septuagint usage in a broad language-historical context” (p. xii). The latter focus is especially evident in the diachronic data discussed in each entry: (1) Greek Literature (from Homer to the Second Sophistic); (2) Papyri and Inscriptions; (3) Septuagint (following Rahlfs’s edition); (4) Jewish literature in Greek (e.g., Josephus, Philo, OT Pseudepigrapha); (5) New Testament; and (6) Early Christian literature (through the second century AD). Each entry is followed by a brief bibliography that often includes highly specialized studies on the word(s) from sources such as journals, monographs, and edited volumes. As the structure suggests, this data allows the reader to understand how the Greek of the Septuagint is a species of postclassical Greek.The prolegomenon of the lexicon sets an auspicious agenda for the project and provides numerous helpful discussions about what words are included as well as why certain data is discussed. There is a wealth of information in the footnotes as well, providing a useful overview (especially for students) of the various resources and tools that are available for serious lexicographical work in Septuagint studies as well as more generally in Greek. The editor anticipates a total of 600 entries across the multiple volumes of the lexicon, including individual words (e.g., ἁγιάζω) or groups of words treated together within a single entry (e.g., γάμος, γαμέω, γαμβρεύω, ἐπιγαμβρεύω).The criteria for including a word in the lexicon is discussed at some length in the prolegomenon (p. xxv–xxvi). Although it is admitted that “clear cut” criteria do not exist, six questions guided the editor(s) in selecting words and word groups for inclusion: (1) Which Septuagint words are given new/specific meaning(s) that are not attested in Classical or Hellenistic Greek? (2) Which words are first attested in the Septuagint? (3) Does the Septuagint employ technical terms that are unique and/or distinct? (4) Can the meaning of a Septuagint word be explained better in an Egyptian Hellenistic context? (5) Does the Septuagint employ words in conjunction with specific events or realities? (6) Does the Septuagint employ terms that have no equivalent in the Hebrew Bible? Each of these questions are explored briefly and illustrated with one (or more) example(s), providing a rich illustration of the guiding methodology for selection of words in the lexicon.So much for the theory behind the lexicon. How does it fare in actual use? In order to test its utility, here I examine the entry on ἀλλόϕυλος and explore its utility for translating 2 Macc 10:2 and 10:5. The meaning of the word is widely contested, which is evidenced by the diverse translations that scholars use for the term: “heathen” (Zeitlin and Tedesche), “non-Jews” (Schwartz), “foreigners” (Doran), or the transliteration “allophyles” (NETS). Is the term essentially negative, neutral, or obscure in its connotation(s)? To begin, the word appears in an entry that covers ἀλλόϕυλος, ἀλλοϕυλέω, and ἀλλοϕυλισμός and spans multiple pages in the lexicon (pp. 581–92). The HTLS entry begins by noting the (infrequent) uses of ἀλλόϕυλος in authors such as Thucydides, Aeschylus, and Polybius. Similar terms (e.g., ἀλλοϕυλισμός) are noted, as also are words used in contrast (e.g., ὁμοϕύλος) and nuances of meaning (e.g., “foreign invader” vs. “foreigner”). Section 2 of the entry considers a range of papyrological and epigraphic evidence, again noting additional terminology that will help readers decipher the meaning of ἀλλόϕυλος (e.g., πολίτευμα) and the general difficulty of interpreting the word. Section 3 offers a detailed examination of the Septuagint usage of the term, including extensive discussion of the distinctive uses in the Maccabean literature. Of note, the entry correctly observes that in the context of 2 Maccabees, the word “clearly reflects the idea of Hellenism in the sense of the adoption of foreign customs and laws” (p. 589). Within the larger work, the term takes on a more negative connotation. Additional uses of the word are discussed in sections 4–6, covering authors such as Josephus, Philo, the New Testament, and the Apostolic Fathers.Much more can and should be said about the HTLS. But, for now, it must be sufficient to note that HTLS represents a notable improvement in Septuagint lexicography due to its utilization of papyrological and epigraphic evidence to illuminate the meaning of postclassical Greek words. Given the limited range of terms included in the lexicon, HTLS must function alongside another Greek lexicon. To some this realization may prove disappointing. Nevertheless, those able to consult (or, hopefully, purchase) this and the future volumes of the HTLS will be richly rewarded by the detailed entries, short bibliographies, and fuller discussion of significant historical and theological terms that appear in the Septuagint.