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The papyrus manuscript of Leviticus (4Q LXX Lev^b), of which again some fragments were obtained from the controlled excavations, is in a hand closely akin to that of the Fuad papyrus of Deut., and is datable accordingly to the first century B.C. Averaging about 27 letters to the line, it presents us with numerous fragments of chapters 2 to 5 of the book,from which ten separate segments of text can be pieced together (ii 3-5; ii 7; iii 4; iii 9-13; iv 6-8; iv 10-11; iv 18-20; iv 26-29; v 8-10; v 18-24). Its only special feature is that in the midst of the Greek text familiar from the LXX eodices, the divine name here appears not as Kυριος, but as ΙΑꞶ — a form previously known to us in manuscript only from the margin of the codex Q of the Prophetes. The reading των εντολων Iαω in iv 27 is ineluctable; and in iii 12 the last two letters of the same name can be verified— Kυριος does not occur in the document. This new evidence strongly suggests that the usage in question goes back for some books at least to the beginnings of the Septuagint rendering, and antedates such devices as that in the Fuad papyrus or the special scripts in the more recent Hebrew manuscripts of Qumran and in later Greek witnesses.

The text he points to is Levitcus 4:27 which, among the fragments of 4QLXXLev^b is Plate 378, Frag 15 B-503715.

The papyrus manuscript of Leviticus (4Q LXX Lev^b), of which again some fragments were obtained from the controlled excavations, is in a hand closely akin to that of the Fuad papyrus of Deut., and is datable accordingly to the first century B.C. Averaging about 27 letters to the line, it presents us with numerous fragments of chapters 2 to 5 of the book,from which ten separate segments of text can be pieced together (ii 3-5; ii 7; iii 4; iii 9-13; iv 6-8; iv 10-11; iv 18-20; iv 26-29; v 8-10; v 18-24). Its only special feature is that in the midst of the Greek text familiar from the LXX codices, the divine name here appears not as Kυριος, but as ΙΑꞶ — a form previously known to us in manuscript only from the margin of the codex Q of the Prophets. The reading των εντολων Iαω in iv 27 is ineluctable; and in iii 12 the last two letters of the same name can be verified— Kυριος does not occur in the document. This new evidence strongly suggests that the usage in question goes back for some books at least to the beginnings of the Septuagint rendering, and antedates such devices as that in the Fuad papyrus or the special scripts in the more recent Hebrew manuscripts of Qumran and in later Greek witnesses.

The text he points to is Leviticus 4:27 which, among the fragments of 4QLXXLev^b is Plate 378, Frag 15 B-503715.

Writing in the early 1980s, Pietersma did not have access the full riches of the Dead Sea Scrolls (= DSS), which only became widely available for scholarly consultation in the mid-1990s. However, he drew attention to a report from Patrick Skehan, "The Qumran Manuscripts and Textual Criticism", in Volume du Congrès International pour l'étude de l'Ancien Testament, Strasbourg 1956 (Brill, 1957), pp. 148-160 (see p. 157) that one of the Septuagint manuscripts from the DSS -- 4QLXXLev^b, dated to the Hasmonean period (1st century BC) -- used the Greek ΙΑΩ where we would expect κύριος = "LORD". Here is Skehan's description:

Writing in the early 1980s, Pietersma did not have access the full riches of the Dead Sea Scrolls (= DSS), which only became widely available for scholarly consultation in the mid-1990s. However, he drew attention to a report from Patrick Skehan, "The Qumran Manuscripts and Textual Criticism", in Volume du Congrès International pour l'étude de l'Ancien Testament, Strasbourg 1956 (Brill, 1957), pp. 148-160 (see p. 157) that one of the Septuagint manuscripts from the DSS -- 4QLXXLev^b, dated to the Hasmonean period (1st century BC) -- used the Greek ΙΑΩ where we would expect κύριος = "LORD". Here is Skehan's description:

The papyrus manuscript of Leviticus (4Q LXX Lev^b), of which again some fragments were obtained from the controlled excavations, is in a hand closely akin to that of the Fuad papyrus of Deut., and is datable accordingly to the first century B.C. Averaging about 27 letters to the line, it presents us with numerous fragments of chapters 2 to 5 of the book,from which ten separate segments of text can be pieced together (ii 3-5; ii 7; iii 4; iii 9-13; iv 6-8; iv 10-11; iv 18-20; iv 26-29; v 8-10; v 18-24). Its only special feature is that in the midst of the Greek text familiar from the LXX eodices, the divine name here appears not as Kυριος, but as ΙΑꞶ — a form previously known to us in manuscript only from the margin of the codex Q of the Prophetes. The reading των εντολων Iαω in iv 27 is ineluctable; and in iii 12 the last two letters of the same name can be verified— Kυριος does not occur in the document. This new evidence strongly suggests that the usage in question goes back for some books at least to the beginnings of the Septuagint rendering, and antedates such devices as that in the Fuad papyrus or the special scripts in the more recent Hebrew manuscripts of Qumran and in later Greek witnesses.

Writing in the early 1980s, Pietersma did not have access the full riches of the Dead Sea Scrolls (= DSS), which only became widely available for scholarly consultation in the mid-1990s. However, based on a report from Patrick Skehan, "The Qumran Manuscripts and Textual Criticism", in Volume du Congrès International pour l'étude de l'Ancien Testament, Strasbourg 1956 (Brill, 1957), pp. 148-160 (see p. 157) that one of the Septuagint manuscripts from the DSS -- 4QLXXLev^b, dated to the Hasmonean period (1st century BC) -- used the Greek ΙΑΩ where we would expect κύριος = "LORD". Here is Skehan's description:

Writing in the early 1980s, Pietersma did not have access the full riches of the Dead Sea Scrolls (= DSS), which only became widely available for scholarly consultation in the mid-1990s. However, he drew attention to a report from Patrick Skehan, "The Qumran Manuscripts and Textual Criticism", in Volume du Congrès International pour l'étude de l'Ancien Testament, Strasbourg 1956 (Brill, 1957), pp. 148-160 (see p. 157) that one of the Septuagint manuscripts from the DSS -- 4QLXXLev^b, dated to the Hasmonean period (1st century BC) -- used the Greek ΙΑΩ where we would expect κύριος = "LORD". Here is Skehan's description: