By Ralph Larson
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Our studies reveal four groups of plusses in Ezekiel 36–39: firstly those unique to ????967, secondly those found in both MT and ????A, thirdly those unique to ????A, and fourthly, those unique to MT (cf. 6). These plusses have their genesis in the Jewish community, and were almost certainly added to the Greek texts to bring closer conformity to the Hebrew. ????A’s plusses likely reflect Origen’s desire to match LXX to the Hebrew of his day. 46 We can therefore propose that the Christian community adjusted their Greek texts to match changes in the Hebrew, perhaps in an effort to alleviate criticism that their LXX MSS did not accurately reflect the Hebrew.
This is pointed out by Korpel and de Moor (1998, p. 11) in their examination of sense divisions in Isaiah: Of course we do not contend that the Masoretes were always right. On the contrary, we intend to prove that in many cases they were simply wrong. In some cases we are able to suggest that the Masoretic distinctive accents rest on rabbinic exegesis which cannot be followed by modern scholarship anymore. Olley (1993, p. 49) also concludes that the sense divisions in 1QIsaa “are not definitive for modern exegesis and reading.
Included here are instances where MT records an action or event, but LXX uses the passive to translate as an action against Israel, the mountains, and/or the people. This may indicate that the LXX community felt harshly or unjustly treated by events and the nations around them in their past and also present. LXX often uses the passive voice in these instances. 56 55 For an overall explanation of wordplay as a rabbinical exegesis see Brewer (1992), and for example of wordplay in the Hebrew text of Ezekiel 35:1–36:15 see Allen (1990b, pp.