By Ronald Troxel

This e-book bargains a clean figuring out of ways Isaiah was once translated into Greek, via contemplating the impression of the translator's Alexandrian milieu on his paintings. while so much experiences during the last fifty years have seemed the book's unfastened translation variety as betraying the translator's conviction that Isaiah's oracles have been being fulfilled in his day, this learn argues that he used to be basically drawn to providing his Greek-speaking co-religionists a cohesive illustration of Isaiah's principles. comparability of the translator's interpretative tacks with these hired by means of the grammatikoi of their examine of Homer deals a resounding photograph of his paintings as an Alexandrian Jew and clarifies how this translation might be assessed in reconstructing early textual kinds of Hebrew Isaiah.

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Additional info for LXX-Isaiah as Translation and Interpretation: The Strategies of the Translator of the Septuagint of Isaiah (Supplements to the Journal for the Study of Judaism)

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Or of similes . . 209 Aristarchus sought to understand Homer’s meaning rather than just his words,210 including an appreciation of his use of poetic or mythic expression, which he saw as a Àeld of thought and art broader than Homer. In Aristarchus’s view, “poetic ‘licence’ is . . tightly deÀned and closely circumscribed by poetic ‘rules’ and theoretical constraints,”211 so that myth is never the property of a single author. Consequently, his reading of Homer also entailed comparisons with Hesiod and the tragedians.

156 The establishment of the center of research in a Museum is, therefore, not coincidental, but embodies its sacral character. And every evidence points to the Museum having 149 Fraser, Ptolemaic Alexandria, 1:325. In this the Ptolemies parallel Assurbanipal, who wrote an order giving “detailed directions for the (enforced) collection from the temple of Nabu at Borsippa (Birs Numrud) in Babylonia, and from private scholarly collections in that city” (Black and Tait, “Archives and Libraries,” 2206).

101 Seeligmann, Septuagint Version, 41. 102 Arie van der Kooij, “Die Septuaginta Jesajas als Dokument Jüdischer Exegese,” 97 18 chapter one suggested: “Der Js-Übers. 104 Although the interpretation of passages as literary units is fundamental for van der Kooij, more important for this chapter is the way he has developed Seeligmann’s observations about contemporization. Van der Kooij has distinguished between “freie Übersetzungen, die im Licht von anderen Texten innherhalb oder auch ausserhalb von Jesaja durchsichtig werden” and those “die eine aktualisierende Tendenz zeigen,”105 thus reinstating Seeligmann’s recognition that not all exegesis in lxx-Isaiah is mantological.

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