By Ashley Crane
Commentators usually use a textual-critical method in reading Hebrew and Greek manuscripts to set up an 'original' studying, often attributing different editions to scribal errors. This publication proposes a complementary-textual comparative method that treats every one Hebrew and/or Greek manuscript with equivalent worth, hearing each one voice as a potential interpretive trajectory. this technique is utilized to the recovery of Israel in Ezekiel 36-39, firstly on a micro point studying each one verse for intra-linguistic and trans-linguistic versions, often discovering exegetical purposes for editions. The macro software compares Papyrus 967 with extant manuscripts, discovering the various bankruptcy order and pericope minus (36:23c-38) because of theological purposes. This comparative technique can be utilized with any research facing various manuscripts and models.
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Additional info for Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36-39 (Supplements to Vetus Testamentum)
Example text
In the following chapters, several features will be dismissed as not having any interpretative or theological intent. These include words where 50 Lust (2001, p. 395) further clarified that he does not mean “LXX syntax equals Hebrew syntax . . the syntax of the Septuagint, and especially its word order, comes closer to Hebrew than to Greek, or in other words, ‘is Hebrew rather than Greek’. It leans more towards the syntax of the source language than to that of the target language”. 51 Fernández Marcos (2000, p.
46–67). 19 Some recent writings have revisited this issue, and, whilst still finding the Letter of Aristeas a pseudograph, nevertheless believe its point that the Torah was translated in response to Ptolemy II’s decree. Collins (2000c) argues against the idea that the Jews voluntarily translated their texts, and sees them as reluctant translators who did not want to expose Judaism to the Hellenistic world. Perhaps Collins has overstated her point here as the Prologue to Sirach does not reflect such reluctance.
10) believes all books in the Tanach were translated before the Christian Era saying, “we have first the original Alexandrian translations dating from the third to the first century BC; next the rival versions of the Asiatic school in the second century of our era”. 27 Thackeray (1903b, p. 578) arrived at this conclusion following his examination of the vocabulary of these books finding “considerable affinity in their vocabulary, which renders it not improbable that they were all produced at about the same time, if not actually by the one and same hand”.