As part of the Göttingen Psalter Project, which aims to prepare a critical edition of the Greek Psalms and Odes of the Septuagint by 2040, the commentary on the Psalms by Theodoret of Cyrus is currently being edited.[1] The goal is to establish a reliable textual basis for the so-called Lucianic-Antiochene text by the end of 2026, which is of outstanding importance for understanding the textual history of the Septuagint Psalter. The work on Theodoret is divided among the members of our team and structured into three parts, with Dr Margherita Matera and myself responsible for the commentary on Psalms 101–150.[2] The following observations on LXX Psalm 132 arise from this work.

Psalm 132 is a brief yet historically significant psalm.[3] Of particular importance is Augustine’s interpretation,[4] which Adolar Zumkeller aptly described as a “praise of Christian monasticism.”[5] My focus here is on the topographical references Ἀερμών (Hermon) and Σιών (Zion) in verse 3, which require further explanation.[6]

In my opinion, the fact that Hermon and Zion (sic) are mentioned together goes back to Dtn 3:8f. and especially to Dtn 4:48. Notably, this was already suggested by Edmund Power (1878–1953) in 1922, who pointed out that the strange plural “mountains” of Zion instead of the common singular is suspicious.[7] Dtn 3:9 provides a gloss on the mountain named Hermon:

The Sidonians (MT), identified as Phoenicians by the Septuagint, refer to Mount Hermon (Hebrew Hærmōn [חֶרְמוֹן], Greek Ἁερμών) as Sirjon (Hebrew Sirjōn [שִׂרְיֹן], Greek Σανιώρ) according to this gloss. MT and LXX differ markedly here: Apart from the different vocalisations (which are undoubtedly secondary, at least in the Masoretic Text), there seems to be a consonantal metathesis, possibly based on the graphic similarity between Resh and Nun. The MT reads SRJN, while the LXX reads SNJR. Thus, in both cases, the LXX appears to have read the consonants Sin, Nun, Yod, Resh: SNJR. Only the vocalisation differs. Dtn 4:48 provides a gloss on the mountain name “Sion:”

According to this reference, Mount Sion is identified with Hermon. MT and LXX differ here only in vocalisation. LXX Seon/Sion (Σηών) appears, therefore, to assume the same consonantal structure as MT Sijon/Sion (שִׂיאֹן). Aleph functions here as a mater lectionis. Let’s go back to our psalm:

A thesis (“propositum”) is noted in the apparatus of the BHS: “‏עִיּוּן‎ vel ‏צִיָּה‎ vel ‏צָיוֹן”. In other words, instead of Zijon (צִיּוֹן), three alternative spellings are proposed:[8]

1. ʿIjon with Ayin instead of Zade at the beginning of the word, suggesting a palaeographical error.
2. Zijah with He instead of Waw+Nun at the end of the word, also suggesting a palaeographical error.
3. Zajon, indicating an alternative vocalisation.

The commentators on Hebrew Psalm 133 seem to agree that Zion cannot be meant. For example, Hans-Joachim Kraus writes: “‘upon the mountains of Zion’ is topographically impossible […].”[9] The two references from Deuteronomy mentioned at the beginning explain, in my opinion and as already outlined by Powel, how the text of the Psalm is to be understood: The two passages from Deuteronomy, which identify Mount Hermon, indicate that Mount Seon/Sion is also meant in Ps 133 MT / 132 LXX, and not Mount Zion. The difference in spelling is easy to explain: Not only are Zade and Sin (or Shin) often confused, but more crucially, the surrounding Psalms mention Zion: Psalm 131:13 LXX [132:13 MT]; Psalm 133:3 LXX [134:3 MT]; Psalm 134:21 LXX [135:21 MT]. This explains the correction of the text of our psalm in line with the psalms in the context.

To conclude: Rahlfs has given no accents in the case of proper names and reads Αερμων without accentuation. Our Theodoret text (ed. Schulze) for Psalm 132 reads Ἀερμών with a smooth breathing mark (spiritus lenis). Wevers has correctly reconstructed Ἁερμών with a rough breathing mark (spiritus asper) in Deuteronomy 3 and 4. In the future Theodoret edition, as well as in the future Psalms edition, the latter should be preferred, i.e., the reading Ἁερμών with spiritus asper. Furthermore, the reading Σιών with Iota for Theodoret and Psalms should be questioned:[10] Is Mount Zion really meant in Psalm 132 LXX (133 MT)? In my opinion, choosing the reading Σηών with Eta instead should be discussed for the future Theodoret and Psalms editions.