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1

From Hebrew to Greek: Verbs in Translation in the Book of Ecclesiastes

100%

Gorton L.

Open Theology

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2016

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vol. 2

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issue 1

EN

This article discusses the translation of verbs in the Book of Ecclesiastes from Hebrew into Greek. Each Hebrew verbal category is examined in turn. Qal perfective verbs are found to be primarily rendered via the Greek aorist indicative, while Qal imperfective verbs are translated primarily by both the future indicative and by the aorist subjunctive. Qal participles are rendered almost equally by Greek participles and Greek finite forms (usually present), while Qal infinitives and imperatives are rendered by their equivalents in Greek. With regard to other Hebrew stems, these general trends hold true, but it is noted that Piel and Hiphil verbs are translated overwhelmingly by Greek active forms (almost never deponent or middle), while the Niphal is predictably rendered by passive Greek forms. Besides these general trends, the article makes note of exceptions and oddities which help to elucidate the ancient translator’s understanding of both the Hebrew and Greek verbal systems.

2

Řecké εὐαρεστέω („nalézt zalíbení/líbit se“) v LXX (v žaltáři i jinde) jako ekvivalent hebrejského הָלַךְ hitp. („procházet“, „chodit křížem krážem“)

80%

Chalupa P.

Studia theologica

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2018

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vol. 2

55-65

EN

The concept of walking in the sense of a specific way of life (the Hebrew verb hālaḵ hitp.) which pleases God forms the established tradition in the texts of the Old Testament and of the New Testament. This tradition influences (in the Psalms and outside the Psalms) the translation of the LXX. The translators into Greek have viewed the translation "walk" as insufficient in certain places. This is the reason why they interpreted walking with God (or before God) as gaining God’s favor (εὐαρεστέω as the equivalent of hālaḵ hitp.).

3

Kniha Izaiáš v Prvním listu Korinťanům

80%

Tichý L.

Studia theologica

|

2018

|

vol. 3

15-23

EN

The Book of Isaiah is one of the most quoted or alluded to Old Testament books by the apostle Paul. The contribution studies these quotations or allusions in First Corinthians. The analysed passages are those on the outer margin of the critical edition of the New Testament Nestle‑Aland. The analysis confirms that Paul knew and used the Septuagint. His use of the Hebrew text cannot be confirmed with certainty. He may have also depended on a preexisting Greek translation of the Old Testament that was different from the Septuagint. Those of Paul’s citations which are at times relatively free are such because he quoted by heart and it is apparent that Paul was focused on the spiritual message of the Bible.

4

Pycha króla jako problem teologiczny w Księdze Machabejskiej (1,3)

80%

Nawrot J.

Poznańskie Studia Teologiczne

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2010

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issue 24

81-99

EN

Studies on IMacc 1,3a - a verse interesting on account of its historical context - lead to the conclusion that when remarking on the pride of the Macedonian King the author of the book uses the expression his heart was lifted, up not only as a reference to history, although history does confirm the king’s character. The quoted phrase has a highly theological connotation in the Bible and is used with reference to various characters who meet with an adequate response on the part of the God of Israel. The causes of human pride discussed in the article - success in life, riches and military victory - are by no means the only ones responsible for the increasing self-satisfaction felt by the characters. However, it seems that it is those causes of pride that most often threaten punishment to the willful.

5

Pole semantyczne rzeczownikowej formy αγιασμος w kanonicznych księgach Septuaginty

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Kucharski J.

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1998

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vol. 45

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issue 1

55-89

PL

The subiect of the present article is the semantic field of the noun form αγιασμος in the canonical books o f LXX. The semantic shades of the term αγιασμος as it is used in these books, are derived and presented by means of a set of linguistic and exegetical methods. The results of the author's research may be brough to the following conclusions. 1. The nominal form αγιασμος appears in the canonic books of LXX nine times in total, of which six of the cases appear in a part of the Greek Bibie which is originally written in Hebrew. The appropriate fragments are: Judg 17, 3; Sir 7, 31; Jer 6, 16; Ezek 22, 8; 45, 4; Amos 2, 11. It also appears once in Sir 17, 10 – the text has been preserved only in Greek, and twice in 2 Macc, namely 2 Macc 2, 17; 14, 36, written straightaway in Greek. 2. The noun is question, as it appears in the biblica books of LXX translated from the Hebrew language does not have an adequate equivalent in the TM of the Hebrew Bible. In the course of the research it has also been proved that in three cases there are derivatires corresponding to this noun and deriving from the stem קדש that is קדש (hi) in Judg 17, 3; קדש in Ezek 22, 8; מקדש in Ezekl 45, 4. In Jer 6,16 it is the term מדגוע, which is derived from the stem רגוע and in Amos 2,11 the word נזיר derived from נזר. 3. The semantic analysis of the LXX-ian texts which contain the term αγιασμος shows that this noun appears as many as six times in a stricctly cultic context, namely in Judg 17, 3; 2 Macc 2, 17; 14, 36; Sir 7, 31; Ezek 22, 8; 45, 4 .4 . It has also been proved here that the nominal form αγιασμος in the canonical books of LXX is used both with people and things. 5. The people who are referred to by means of αγιασμος are the following; God-Jahwe himself (2 Macc 14, 36; Sir 17,10), the Jewish nation |(2 Macc 2, 17); the inhabitants of the capital of the Juda (Jer 6, 16) and nazireats (Amos 2, 11). 6. The shades of the semantic field of the noun αγιασμος when it is used in relation to people are „holiness”, „the state of being made holy”, „sanctification”. Metaphorically, one can also speak of the term αγιασμος as „a temple” or „a holy place”. 7. In the LXX-ian texts, in which the nominal form is used in relation to things, the referents are; silver (Judg 17, 3), the cultic sacrifice made to God (Sir 7,31), and a sanctuary, a temple or a holy place (Ezek 22, 8; 45, 4). 8. When the nouns form αγιασμος is used in relation to things semantic field covers the ensuing shades of meaning: „holiness”, „the state of being made holy”, „sanctification”, „a temple”, „holy place”. When the noun form αγιασμος is used in relation to things, its semantic field covers the ensuing shades of meaning; „holiness”, „the state of being made holy”, „sanctification”, „a temple”, „holy place”. 9. There is a certain clearly-observable regularity in the canonical books of the Greek Bibie of Old Testament, in the texts which contain the nominał form αγιασμος. The point is that in Old Testament the said term is always linked in its meaning with the person of God-Jahwe and speaks of Him that something is His possession (cf. 2 Macc 14, 36; Sir 17, 10) or that something is a result of His activity. What should be strongly emphasized here is that the phenomenon of the abovementioned regularity occurs in all of the previously-presented semantic shedes of αγιασμος (in particular „holiness”) both with people and things. 10. It seems that within the semantic field of the noun form αγιασμος, there are no particularly essential differences between the semantic shades of the word in books of LXX, which are originally written in Hebrew, and the semantic shades of this word in these books which are written and preserved till our times in Greek.

6

Ku nowej koncepcji natchnienia LXX

80%

Mielcarek K.

|

2001

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vol. 48

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issue 1

5-25

PL

The article gives a short panorama of questions concerning the inspiration of Septuagint. A little sketch of catholic teaching on the inspiratlffin of the Scripture is a starting point of this paper. It is followed by two historical paragraphs devoted to both Jewish-Hellenistic and early Christian witnesses, who seem to support the idea of divine inspiration of the Greek text. Finally, some general issues debated by contemporary scholars are presented. In conclusion, not rejecting the TM as the basis for modern OT translątions, the author favours the idea of LXX’s inspiration. However, since the research on the LXX is still in its early stadium, one has to be careful not to give too precipitate answer in such a complicated matter.

7

Řecké slovesné kategorie v knize Ámos

70%

Mackerle A.

Studia theologica

|

2015

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vol. 1

18-44

EN

The Greek text of Amos has been studied thus far primarily from the point of view of the textual criticism and of the correspondence of words and expressions between the Hebrew and Greek texts. The present article concentrates on the verbal forms (Greek tenses and aspects) used by the translator. The first reason is to determine his strategy in applying these grammatical tools. The second reason is to use this study to better understand the nature of his translation, since the Greek verbal forms used by the translator mainly pertain to the translation process, and only in a lesser degree to the Vorlage. The author argues that the way the translator uses the Greek tenses reveals his fairly solid understanding of the Hebrew verbal forms in his Vorlage, but also a certain degree of negligence within the context of the entire book, especially in terms of what follows.

8

Proč „nádeníci Efraima“? Několik poznámek k interpretaci Iz 28,1.3 v LXX

70%

Vlková G. I.

Studia theologica

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2018

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vol. 1

231-243

EN

The Masoretic version of Isa 28:1,3 speaks of the “drunkards of Ephraim”, while the Septuagint version mentions the “hirelings of Ephraim”. On the one hand, the difference can be easily explained: unvocalized שכרי אפרים enables a reading here of a word related to שׁכר (to be drunk) as well as to שׂכר (to hire). On the other hand, the scholarly discussion seems to ignore a quite surprising fact that the Greek translator decided to choose the less fitting interpretation of שכרי, considering the context of chap. 28. The paper attemps to ponder over possible reasons.

9

What Are the Maccabean Insurgents Fighting For? The Theological Meaning of νομίμων in 1 Macc 3:21

70%

Nawrot J.

The Biblical Annals

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2023

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vol. 13

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issue 2

297-317

EN

In the discussed verse 1 Macc 3:21, there are two main motivations for the struggle of Judah Maccabee and his compatriots against the Seleucid army of Antiochus IV Epiphanes. The text combines the struggle for the physical existence of Jews with the defence of native customs established on the foundations of the Mosaic Law. There is a clear indissolubility of life and faith in the Jewish consciousness. One cannot survive without one’s own religious tradition, which is the basis of national identity. This article aims to explore the meaning of the Greek adjective νόμιμος, -η, -ον, appearing in the analysed verse of the the book, as substantive (τὸ) νόμιμον, "custom" especially in the plural τὰ νόμιμα, "customs, usages, norms". This term will be presented from a theological and historical perspective in search of an answer to the question about its content and implied meaning in the speech of Judah to his countrymen before the beginning of the battle of Beth-Choron. This content will be both the justification of the struggle undertaken and its importance in the history of Israel in the middle of the 2nd century BC.

10

Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible

70%

Nawrot J.

Poznańskie Studia Teologiczne

|

2020

|

issue 36

29-48

EN

The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.

11

Výrazy pro lásku v Septuagintě a Novém zákoně

61%

Černušková V.

Studia theologica

|

2014

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vol. 4

1-40

EN

Along with the previous article “Three Levels of Love in the Greek? Words of Love in Non-Christian writers and the Church Fathers,” published in ST 16,1 (2014), this paper provides a comparison between the semantic situation of classical Greek, the language of the Church Fathers and Biblical Greek. It specifically demonstrates that no (threefold) hierarchy of the terms of love has existed in any period. A comprehensive view of the wide spectrum of Biblical words for love is presented (it is not limited to agapan, philein, eran, stergein and related terms), and the usage of words of love in the Septuagint translations from the Hebrew and the New Testament is contrasted with the Septuagint books written in Greek.

12

Izaiáš 6,9–10 v Masoretském textu a v Septuagintě

61%

Vlková G. I.

Studia theologica

|

2014

|

vol. 1

1-16

EN

This paper initially examines the importance of Isa 6:9–10 and its idea of divine hardening in the context of the entire Book of Isaiah. It consequently compares the Hebrew and the Greek version of Isa 6:9–10 and attempts to expose possible reasons on the part of the translator for his rendering of these difficult verses.

13

Żydowskie modele historiograficzno-egzegetyczne doby hellenistycznej w kontekście aktywności literackiej diaspory aleksandryjskiej

61%

Siwek K.

Warszawskie Studia Teologiczne

|

2018

|

vol. 31

|

issue 3

6-29

EN

The expression of Jewish identity in national and political terms is found in a wide range of writings and literary genres. The form which lent itself most readily to this purpose was undoubtedly history writing. History, as the story of the people’s past and origin, had always been highly valued in Judaism. Much of the biblical material has a “history-like” character in the sense that it tells the story of the people within a chronological framework. In the Hellenistic age the Jews had a new reason to retell the story of their past. The spread of Hellenism under Alexander the Great and his successors was accompanied, at least initially, by considerable Greek curiosity about the strange peoples of the East. A number of writers, such as Hecataeus of Abdera, Demetrius, Artapanus, Pseudo-Hecataeus and Eupolemus, attempted to satisfy it. They did express themselves in forms which might have been accessible to the Greeks.We may distinguish three main approaches to the past in the Jewish Hellenistic literature: the Septuagint as an example of religion work, chronicles and the historical romances, the epic and philosophical poets.

14

Wartość "Septuaginty" w rozumieniu św. Hilarego z Poitiers

61%

Stanula E.

Vox Patrum

|

1984

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vol. 6

304-316

EN

Analyzing some of St. Hilary’s of Poitiers statements, included in the "Tractatus super Psalmos", we come to the conclusion that the objective value of Septuaginta depends on three things.

15

Przymierza Izraelitów z narodami w świetle zakazów Pięcioksięgu Biblii greckiej

57%

Nawrot J.

Poznańskie Studia Teologiczne

|

2020

|

issue 36

7-28

EN

The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.

16

Izrael wobec zakazu sprzymierzania się z poganami w wybranych tekstach Septuaginty: część I

57%

Nawrot J.

Poznańskie Studia Teologiczne

|

2019

|

issue 34

7-28

EN

This article analyses the problem of Israelites forming an alliance in diff erent times chiefl y de-scribed in the Pentateuch. Many existing exegetic commentaries lack a clear answer explaining the extent of the prohibition to ally with Gentiles described in Ex 23:32; 34:12; Deut 7:2 and Judg 2:2. The author wants to give a full answer to the question why the prohibition concerns only the nations neighboring Israel after the chosen people started to occupy the Promised Land; or perhaps it also concerns the Gentile nations that neighbored Israel. Should the prohibition be interpreted restric-tively or extensively? One should also defi ne the necessity of the prohibition, that is what it actually concerned - any sort of signing a pact with Gentiles or merely the realm of purity of faith so as to dodge the temptation of idolatry. An attempt to answer these questions will broaden the knowledge about these important times of the chosen people

PL

This article analyses the problem of Israelites forming an alliance in diff erent times chiefl y described in the Pentateuch. Many existing exegetic commentaries lack a clear answer explaining the extent of the prohibition to ally with Gentiles described in Ex 23:32; 34:12; Deut 7:2 and Judg 2:2. The author wants to give a full answer to the question why the prohibition concerns only the nations neighboring Israel after the chosen people started to occupy the Promised Land; or perhaps it also concerns the Gentile nations that neighbored Israel. Should the prohibition be interpreted restrictively or extensively? One should also defi ne the necessity of the prohibition, that is what it actually concerned - any sort of signing a pact with Gentiles or merely the realm of purity of faith so as to dodge the temptation of idolatry. An attempt to answer these questions will broaden the knowledge about these important times of the chosen people.

17

Iz 6,9–10 v Novém zákoně a v Jeronýmově komentáři

51%

Vlková G. I.

Studia theologica

|

2014

|

vol. 2

103-118

EN

This paper provides a survey of New Testament pericopes quoting or influenced by a Greek or by a Hebrew version of Isa 6:9–10. It then attempts to expose how Jerome in his commentary works with New Testament verses and other biblical parallels while he struggles to understand the difficult Hebrew text of Isa 6:9–10.

18

Czy Nowy Testament mógłby powstać bez Septuaginty?

51%

Malina A.

Tarnowskie Studia Teologiczne

|

2016

|

vol. 35

|

issue 1

EN

The New Testament texts depend on the Septuaginta translation for the grammar and vocabulary that they use. The influence is shown by the numerous quotations according to the most ancient translation of the Old Testament. The relationship between the two main parts of the Bible lies in the common content shared by the authors of their books. The present paper describes the dependence of the name “New Testament” on the Septuagint and demonstrates that its openness favored the reception of the Christian message.

19

Septuaginta – pragnienie poznania Biblii

51%

Łabuda P.

Tarnowskie Studia Teologiczne

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2016

|

vol. 35

|

issue 1

EN

The Septuagint which contains texts not presented in the Hebrew Bible is at the same time its formal and ancient translation. It is not just an interpretation either. It is not meant only for the ancient societies, but should be treated as a valuable Text by contemporary people as well. The Book was created as a result of the need to learn the Bible. The Septuagint made the texts of the Hebrew Bible accessible for both the Jews and the Greeks. The Greek Bible became useful for literary, legal and synagogical purposes. Undeniably it helped people get closer to the mystery of Jesus Christ.

20

‘The Sarmatian In Languages Trained’. Staniskaw Grzepski (1524-1570) As A Researcher Of The Hebrew Bible And The Septuagint

51%

Linke W.

Studia Theologica Varsaviensia

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2019

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vol. 57

|

issue 1

53-71

EN

Stanisław Grzepski (1524-1570) an outstanding classic and biblical philologist, the first Greek permanent lecturer of this language at the Krakow Academy. He combined philological interests with the passion of numismatist-collector and researcher of biblical antiquities. The fruit of his erudite knowledge in this area was published in the printing house of Krzysztof Plantin in Antwerp in 1568, the work of De multiplici siclo et talento hebraico. The Cracow scholar in the subtitle referred to Guillaume’s Budé earlier work De asse et partibus eius. Despite the fact that Grzepski presents himself to the reader as the author of a summary of the extensive work of a French scholar and diplomat, he created a work independent and in many places polemic with the findings of the famous predecessor. The article shows the character and significance of the work of Stanisław Grzepski, which has become a part of European science for over 200 years as a textbook of numismatics and biblical archeology.

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From Hebrew to Greek: Verbs in Translation in the Book of Ecclesiastes

Řecké εὐαρεστέω („nalézt zalíbení/líbit se“) v LXX (v žaltáři i jinde) jako ekvivalent hebrejského הָלַךְ hitp. („procházet“, „chodit křížem krážem“)

Kniha Izaiáš v Prvním listu Korinťanům

Pycha króla jako problem teologiczny w Księdze Machabejskiej (1,3)

Pole semantyczne rzeczownikowej formy αγιασμος w kanonicznych księgach Septuaginty

Ku nowej koncepcji natchnienia LXX

Řecké slovesné kategorie v knize Ámos

Proč „nádeníci Efraima“? Několik poznámek k interpretaci Iz 28,1.3 v LXX

What Are the Maccabean Insurgents Fighting For? The Theological Meaning of νομίμων in 1 Macc 3:21

Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible

Výrazy pro lásku v Septuagintě a Novém zákoně

Izaiáš 6,9–10 v Masoretském textu a v Septuagintě

Żydowskie modele historiograficzno-egzegetyczne doby hellenistycznej w kontekście aktywności literackiej diaspory aleksandryjskiej

Wartość "Septuaginty" w rozumieniu św. Hilarego z Poitiers

Przymierza Izraelitów z narodami w świetle zakazów Pięcioksięgu Biblii greckiej

Izrael wobec zakazu sprzymierzania się z poganami w wybranych tekstach Septuaginty: część I

Iz 6,9–10 v Novém zákoně a v Jeronýmově komentáři

Czy Nowy Testament mógłby powstać bez Septuaginty?

Septuaginta – pragnienie poznania Biblii

‘The Sarmatian In Languages Trained’. Staniskaw Grzepski (1524-1570) As A Researcher Of The Hebrew Bible And The Septuagint