of three major Heb. recensions of the OT: the proto-MT, with its origins in a post-Exilic Babylonian editorial process; the Egyptian, ancestor of the LXX and other Greek versions related to it; and the Palestinian, preserved in a late form in the Samaritan Pentateuch.1 The consequences of these advances in the knowledge of the pre-Christian OT text for the investigation of OT quotations at Qumran and in the NT are not far to seek. The supposition advanced long ago by Swete that LXXA was not a “Christianized”