Codex Alexandrinus is distinguished from nearly every other Greek-OT manuscript (and the resulting modern critical texts) by its longer reading of Isaiah 9:5(6)b; this reading is much akin to the MT. Importantly, it has yet to be asked:... more
Codex Alexandrinus is distinguished from nearly every other Greek-OT manuscript (and the resulting modern critical texts) by its longer reading of Isaiah 9:5(6)b; this reading is much akin to the MT. Importantly, it has yet to be asked: What leads Codex A in a different direction from other Greek texts? Or, why does A stand closer in its reading to the Hebrew with a uniquely longer reading than other Greek texts?
In this essay, I argue that the longer reading of LXX-A Is. 9:5b is caused by the influence of Hexaplaric revisions. I demonstrate this by a survey of external evidence: textual, scribal, and that found in reception. The implications of this study adds to the growing field of knowledge (1) that the spread of Theodotionic revisions are earlier and more pervasive than previously believed, and (2) that early Christian authors and scribes were not unaffected, but embraced cutting-edge text-critical work on Scripture, and were likely working more closely with Jewish scribes than previously believed.
The purpose of this paper is to study how a specific text, from the biblical literature, gains different meanings depending on its literary context. The structure of the study of each literary context is as follows: (1) an overall... more
The purpose of this paper is to study how a specific text, from the biblical literature, gains different meanings depending on its literary context. The structure of the study of each literary context is as follows: (1) an overall introduction concerning the literary corpus in which the text is found; (2) the specific text in its language; (3) reference to textual variants; (4) syntactical analysis; (5) English translation; (6) comments on the meaning of the text. As the actual text analysed is just a small unit, consisting only of one verse on each literary context, the introduction to the literary corpus (part 1) receives great attention.
For this purpose, this paper will deal with the combined quotation, found in Mark 11:17, consisting of an actual quotation of Isaiah 56:7 and an allusion to an expression found in Jeremiah 7:11.
Passus from Iz 3,16-24 describing splendor of Zion’s daughters is without a doubt a perfect base to perform a comparison between the Hebrew Bible and Septuagint. It is hard to identify many of the Hebrew hapax legomena used by Isaiah,... more
Passus from Iz 3,16-24 describing splendor of Zion’s daughters is without a doubt a perfect base to perform a comparison between the Hebrew Bible and Septuagint. It is hard to identify many of the Hebrew hapax legomena used by Isaiah, however, this is not this particular difficulty that can be seen as a cause of differences in translation of LXX. Thorough analysis shows, that Greek translator made an acculturation of the text to Egyptian conditions, as the list of goods he compiles has its representation in papyrus texts, in particular in these listing items in bride’s dowry. Explanation based on the culture is, however, not sufficient, since Greek version of the fragment can be also interpreted by using specifically “vailed” theology. This is because the translator adds to his version of text the same precious items, which has been used, according to LXX Ex to build the tabernacle at the desert. It is well seen in analogies between LXXIsa3,20 and LXXEx 35,22, and also LXXIsa 3,23 and LXXEx 25,4. In this context explaining the difference between LXX and Hebrew Bible by referring to different Vorlage cannot be justified and proved.
