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Aims: Our purpose was to detect the rate of initial manifestation of sarcoidosis in the eye. Material and Methods: We conducted a retrospective chart review in a sarcoidosis clinic in Germany. Ophthalmological data were obtained by using a standardized protocol, including the medical history, any comorbidity, onset and type of ocular manifestation that was evaluated by slit lamp, tonometry and fundoscopy. Results: In the cohort of 1,800 patients (mean age 38.1 ± 11.8 years), diagnosis of sarcoidosis was established most commonly by bilateral hilar lymphadenopathy (96.2%), histopathology (46.9%) or other organ manifestations. The initial clinical presentation of sarcoidosis (mean age 34.1 ± 10.8 years) had often been eye manifestation (21.2%). Within this group, anterior uveitis was most common (76.4%), followed by intermediate (17.3%) and posterior uveitis (4.7%). Conclusions: The eye is commonly the first site for manifestation of sarcoidosis. Ophthalmologists have a critical role in establishing the diagnosis of sarcoidosis.

Schriftinterpretation in der LXX geschah also nicht als Selbstzweck oder als quasi-akademisches, exegetisches Glasperlenspiel. Vielmehr zeigt sich, wie die Übersetzer und ihre Gemeinden die Schrift verstanden haben bzw. wie sie ihrer Meinung nach zu verstehen ist. Die griechische Übersetzung ist daher ein unverzichtbarer Bestandteil der frühen Rezeptions- und Wirkungsgeschichte der hebräischen Bibel.

Der in Ägypten gefundene Papyrus Amherst 63 enthält mehrere Einzeltexte unterschiedlicher Gattungen und Herkunft. Da sie zwar in aramäischer Sprache, aber in demotischer Schrift geschrieben wurden, gibt es bis heute keine allgemein akzeptierte Transkription oder Übersetzung. Der Aufsatz untersucht die in den Kolumnen 12 und 13 erhaltenen Texte, die aufgrund des auffälligen Gottesnamengebrauchs und inhaltlicher Parallelen aus israelitischen Traditionen stammen müssen. Über die bekannte Parallele von Kol. 12,11ff. zu Ps. xx hinaus wird argumentiert, daß sich in Kol. 13,5-9 Ps. lxxv 8-10 spiegelt. Auch zu Kol. 13,11ff. lassen sich biblische Parallelen (Ex. xv; Ps. xix) finden. Die Texte gehen offenbar auf gemeinsame Vorstufen zurück, die am Reichsheiligtum in Bethel tradiert wurden.

Peut-il y avoir une theologie de la Septante? Pour l'A., il est important de degager les differences entre le texte hebraique et celui de la Septante. Ce que la Torah grecque dit de Dieu va egalement avoir des consequences pour l'ensemble de sa theologie. Il y a aussi des informations pour une anthropologie a propos des remarques ethiques et culturelles. On doit considerer la Septante comme une cle pour la comprehension de l'original de l'Ancien Testament. Dans l'histoire de la reception du texte biblique, elle est un document essentiel

The aim of this study was to examine long-term changes of laser flare (LF) after trabeculectomy (TE) and transscleral diode cyclophotocoagulation (TDCPC) in patients with uveitic secondary glaucoma. Retrospective, single-center analysis. Overall, 40 TE (mean follow-up 21.1 months) and 68 TDCPC (mean follow-up 21.8 months, P = 0.38) procedures were performed. The intraocular pressure (IOP) level was consistently lower in the TE group at the preoperative visit and at each follow-up visit, while IOP reduction was similar in both groups (P = 0.91). LF decreased from 59.4 photons/ms at baseline to 41.9 photons/ms in the TE group (P = 0.017) and remained unchanged in the TDCPC group (71.2 vs. 70.7 photons/ms, P = 0.84). No significant increase in the number of complications could be observed at the end of the postoperative follow-up, while best-corrected visual acuity drop and cataract formation was higher in the TE group. TE significantly reduced postoperative LF values. Higher LF values did not increase the development of new complications in this study, but an increased occurrence of cataract formation was seen in the TE group.

Polyglottensynopse zum Buch Daniel, ed. Klaus Koch and Martin R6sel. Neukirchen: Neukirchener Verlag, 2000. Pp. i + 322. Euro101.00. The textual history of the book of Daniel presents the critical reader with a formidable array of problems. The complexity of this history finds expression in the various forms that the literature about Daniel assumed in pre-Christian times: the Old Greek version includes several "additions" to Daniel that are without parallel in the Hebrew/Aramaic version of the book in the MT; likewise, Qumran yielded a number of hitherto unknown texts about Daniel, none of which overlap with the Greek additions. Finally, Josephus appears to have known even more stories about Daniel no longer extant. The literature about Daniel thus assumed different forms in different literary contexts in its earliest stages, that is, immediately after the book reached its final form during the persecutions under Antiochus IV Epiphanes (167-164 B.C.E.). When turning to the book of Daniel in the MT, the divergences between this and the other versions are no less puzzling. Best known, perhaps, are the variants between the MT and the Old Greek in Dan 3-6. These are, in fact, so dramatic that the Greek may well be based on a Semitic original no longer extant, which differed significantly from the MT; strictly speaking, then, we are not dealing with mutually dependent versions in the classical sense, but with duplicate narratives, not unlike those in Dan 6 and in the apocryphal story of "Bel and the Dragon." The Polyglottensynopse presents for the first time a collation of all major versions of the book of Daniel in the form of a synopsis. The volume opens with a short introduction in which the editors comment briefly on the versions and their major critical editions. The text of Daniel is then printed in five columns in parallel lines: the MT, the Syriac or Peshitta (printed in square "Hebrew" letters and fully vocalized for easier comparison with the MT), Theodotion, the Old Greek, and the Vulgate. The two Greek versions are based on Rahlfs's edition, since, as the editors explain, Ziegler shows the tendency to "correct" the text in accordance with the MT. A good example is the famous and much disputed passage in Dan 7:13 where the Old Greek's identification of the "One Like a Human Being" with the Ancient of Days (cf. Rev 1:13-14) is eliminated by Ziegler, who follows the MT. Critical notes at the bottom of each page collate the information found in the apparatus of the text-critical editions. Finally, the editors chose not to include the "additions," or "deutero-canonical," texts of Daniel because Klaus Koch has already edited these texts elsewhere, also in synoptic form (Deuterokanonische Zusatze zum Danielbuch [AOAT 38/1, 2; Neukirchen: Neukirchener Verlag, 1987]). …