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LDAB (Leuven Database of Ancient Books) No. 7997; Alfred Rahlfs, Verzeichnis der griechischen Handschriften des Alten Testaments: Die Überlieferung bis zum VIII. Jahrhundert (ed. Detlef Fraenkel; Vol. I, 1; Göttingen: Vandenhoeck & Ruprecht, 2004), 421-422 (No. 2218). 2 Cf. D. MacDonald in an email to the author (11 February 1999): “Parchment was, of course, expensive and only a few pages could be made from an entire hide, so there was always the attempt to get as many pages as possible out of a hide.

71 The most that can be inferred from the examples from Job, Hosee and Iezekiel that I dealt with above is that in by far most of these cases one can at most speak of inter-textual 71 Cf. Cook, “The Translator of the Septuagint of Proverbs,” 524-538. ,” 205-222. 36 JOHANN COOK allusions. None of these examples evinced direct influence from Greek, philosophical/mythological thinking. PSALMS AS MAGIC? VINDOB. Vindob. 1 The main importance of this fragment is the fact that it has preserved signs of a double life: one as part of a parchment codex of very good quality, the other as a single sheet with a different purpose apart from the codex and later.

Kraft and Antonia Tripolitis, “Some Uncatalogued Papyri of Theological and Other Interest in the John Rylands Library,” Bulletin of the John Rylands Library 51 (1968): 137-163, here 141 n. 4. See also the bibliography in the following footnote below. VINDOB. Vindob. G 39205, the fact that Psalms were used for amulets does not necessarily mean that this parchment fragment was also ever used as an amulet; and because it does not show any sign at all of explicit magical use, its apotropaeic use remains doubtful, although this cannot be completely excluded.

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