Translation Technique and Theological Exegesis: Collected Essays on the Septuagint Version
Format: PDF / Kindle (mobi) / ePub
This cogent collection of essays reflects Olofsson's Septuagint studies throughout the course of more than a decade, addressing methods for productive discussion of theology and translation technique in the Septuagint. The book displays the author's engagement in debates among scholars surrounding the Septuagint in the modern era. Olofsson responds to the notion that an exclusive preoccupation with translation technique does not lead to a full understanding of the Septuagint translation; he concedes this but argues that exploring translation technique is the necessary foundation for a serious discussion of the theology of the translator(s) and the Vorlage. In addition to the theological assumptions of the Septuagint translators, Olofsson's concerns in the essays herein include but are not limited to anti-anthropomorphism in the Psalms, Jewish interpretive tradition, Septuagint word order, Qumran texts, and law in the Septuagint Psalms. All of the essays are revised and corrected; some now include discussions of relevant literature that Olofsson was not able to incorporate in the original presentations. Throughout the work, Olofsson takes into account the contributions of fellow researchers on the Septuagint, bringing his unique perspectives to bear on a variegated and broad corpus of research literature.
language are partly without influence in a strictly literal translation. In a translation based on stereotyped equivalents can to a certain degree be disregarded, the 56 Cf., e.g., Barr, “Typology”, 294, 297. 60 Translation Technique and Theological Exegesis differences in meaning within the Hebrew word and between the Hebrew word and the Greek equivalent. I suggest that the aspects that affect the possibility to employ consistency as a sign of literality in absolute terms are the following:
reflect influence from Hellenistic Judaism, and interpretive principles from Philo and others are found even in the later tradition of Palestinian Judaism. The Jewish heritage was strongly influenced by Hellenism during the final centuries before Christ, and there is a mere difference in accent between Egypt and Palestine in this regard.5 This is true even though it cannot be denied that the Hellenization of Judaism in certain respects was more thorough in Egypt than in Palestine.6 5.2. The
rendering to which Septuagint scholars have given the designation Verlegenheitsübersetzung.43 This can be defined as the translation of an idiom with the most frequently occurring glosses for the individual words, even if it results in the loss of the phrase’s correct meaning. It can from time to time also refer to the use of the standard translation for a word in a context where it yields a different meaning. If the translators had consistently followed the translation principles employed by the
the least the case with inversions. Ancient scribal tradition probably accepted a limited variation of word order in the textual transmission of the Hebrew Bible.27 The differences in wording did not result from incompetence or negligence.28 Furthermore, inversion is a widely employed stylistic technique in the composition of the biblical literature.29 Since repetition is an important aspect of the literary structure of the Hebrew Scriptures,30 the inversion, which causes movement and variation
chosen to present LXX readings that are also found in 11QPsa as an illustration to questions concerning the Vorlage of LXX. I have argued that the text of the LXX Psalms, if it coincides with texts from Qumran, can be adduced as a textual witness even where the differences between the texts are of grammatical nature. Frequently I presuppose a different Vorlage behind the variants in LXX, which are supported by 11QPsa, and often also by one or more of the old versions. Other possibilities cannot