76 Benjamin E. Reynolds context of religious duties or cultic practice (30). This can be seen especially in Exodus and Deuteronomy (31). For example, in Exod 3,12, the sign given to Moses at the burning bush is that once the Lord has brought his people out of Egypt, they will worship (latreuvsete) him on that mountain. In Daniel, the word latreuvw is connected with cultic worship and is used nine times (32). The first three (3,12.14.18) refer to the worship of the statue Nebuchadnezzar set up. The next five refer to the worship of God by Daniel or his friends, and the final use is in reference to the “one like a son of man” in 7,14 (33). In the NT, service in worship is clearly the meaning of latreuvw (34). By using the word latreuvw to refer to the service given to the “one like a son of man”, the OG may be indicating that the “one like a son of man” will receive worship that is similar to the cultic worship given to God elsewhere in Daniel. The implication of Dan 7,13-14 in the OG is that this figure that looks like a human is something more than human. 4. The “one like a son of man” and “the Standing Ones” Fourth, those standing before the Ancient of Days in v. 10 approach the “one like a son of man” in v. 13d and appear to stand before him creating a further similarity with the Ancient of Days. For 7.13d, Papyrus 967 reads: kai; oiJ paresthkovte" proshvgagon aujtw'/, while Codex 88 has kai; oiJ paresthkovte" parhsan aujtw'/. The oiJ paresthkovte" (“the ones standing” or “the bystanders”) ' refer to the heavenly multitude of v. 10 that stands before the Ancient of Days. This is highlighted by the use of the verb parivsthmi in vv. 10 and 13 (35). Reference to the standing ones in v. 13d by both Papyrus 967 and Codex 88 indicates that these standing ones approached (proshvgagon) or came (parhsan) to him (aujtw'/), i.e. they approached the “one like a son of man”. In ' the Aramaic text and Q on the other hand, the standing ones present the “one like a son of man” to the Ancient of Days. In the OG, the approach of the oiJ (30) J. LUST – E. EYNIKEL – K. HAUSPIE, A Greek-English Lexicon of the Septuagint. Part II K-W (Stuttgart 1996). In classical Greek, the word referred to a broader semantic range of service. Cf. LIDDELL – SCOTT, A Greek-English Lexicon (Oxford 91940 [1966]). (31) Exod 3,12; 4,23; 7,16.26; 8,16; 9,1.13; 10,3.7.8.24.26; 20,5; 23,24.25; Deut 4,19.28; 6,13; 7,4.16; 8,19; 10,12.20; 11,13.16.28; 12,2; etc. (32) Dan 3,12.14.18.95; 6,17.21.27; 7,14. Meadowcroft (Aramaic Daniel and Greek Daniel, 229) says latreuw is “preserved for dealings with the divine”. v (33) The use of latreuvw in the OG is largely consistent with the Aramaic Daniel’s word jlP] which also is used of service to deity in Daniel (Dan 3,12.14.18.28; 6,17.21.27; 7,14). On the other hand, Q has douleuvw, the common word for service. There are two occasions where the OG does not use latreuvw where Aramaic Daniel has jlp – 3,17 (fobevw) and 7,27 (uJpotavssw), and one occasion where the OG uses latreuvw and the Aramaic text does not have jlp – 6,27 (ljd). OG Dan 4,37 is a plus, which contains latreuvw. (34) K.H. JOBES, “Distinguishing the Meaning of Greek Verbs in the Semantic Domain for Worship”, M. SILVA, Biblical Words and Their Meaning. An Introduction to Lexical Semantics (Grand Rapids, MI 21994) 201-211. (35) Ziegler emended the text based on a marginal reading in the Syro-Hexaplar to read: kai; oiJ paresthkovte" proshvgagon aujtovn (ZIEGLER, Susanna-Daniel-Bel et Draco, 170. Cf. LUST, “Daniel 7,13”, 63). In Ziegler’s emendation, the accusative pronoun suggests that those standing there presented the “one like a son of man”. This is similar to the Aramaic text’s yhwbrqh yhwmdqw (“and they presented him before him”). Ralphs and Hanhart (Septuaginta, 914) and Ziegler and Munnich (Susanna-Daniel-Bel et Draco, 338) follow the text of Codex 88 (kai; oiJ paresthkovte" parh'san aujtw'/).