Given the strong mimetic and dramatic qualities found in Judith the authors make the suggestion that perhaps, before LXX Judith became a fixed, written text, the basic fabula might well have been part of an oral tradition. The authors accept that an appropriately written dramatic work, whether transmitted through reading or an oral presentation, by means of its performative qualities, has the potential to achieve immediacy. Here, the audience may become captivated with its own familiarity and memory of popular, communally (...) shared narratives. Accordingly, this article attempts to find evidence in the Greek text of LXX Judith for a possible oral precursor. In this context, corroboration is sought for the employment of verbal aspect and mood of the Greek language as well as instances of drama, theatrics, bodily gestures, mnemonic devices or special emphasis on the employment of the senses such as sight, taste and smell. The authors suggest that based on an analysis of the text of Chapter 13, there is much circumstantial evidence for the Judith fabula once being an oral narrative – one that embodies the dramatic and even encourages audience participation. This characteristic strongly suggests the removal of the fourth wall – the notion of an imaginary boundary between any fictional work and its audience. Contribution: This article shows that Judith 13 is indeed the climax of the narrative. However, it goes further. It is a vivid scene with various performative aspects. There are props, dialogue and audience participation. This research is cutting-edge and paves the way for new explorations. (shrink)

As a figure constitutional of meaning within texts and schemes of thought, chiasmus plays an essential role. Taking chiasmi beyond their purely stylistic role calls for exploring their structural and meaning-defining role within texts and systems of thought. This study endeavoured to investigate the chiastic structure(s) of LXX Esther’s Addition C, the Prayer of Esther. The reverse parallelism of chiasmus can symbolise a wide series of affiliations. Jamin Pelkey’s semiotic typology of chiasmus was utilised as a heuristic prism to explore (...) the chiastic structure(s) referred to in LXX Esther’s Addition C (17k–z) and Addition D. A crucial question is in what ways and how these chiasmi contribute to communicate intersections or meeting points between two possibilities. Chiasmus can be employed both to outline contradictions or rifts between some set of oppositions and at the same time bring these differences into dialogue. It was illustrated how oppositions and contradictions related to the prayer of Esther are transcended. Contribution: Referring to the narrative of LXX Esther, this article contributed to contested historical thought, source interpretation and literary studies. (shrink)

In 2011, Elke Verbeke has examined the Greek rendering of Hebrew absolute and non-absolute hapax legomena in the Septuagint (LXX) version of Job. This examination has indicated that the LXX translator of Job dealt with hapaxes in a variety of ways, that is, omission, transliteration, consistent rendering, association with a similar-looking word, contextual exegesis, approximate translation and paraphrasing. Although Verbeke’s study has shed more light on the translation technique of the LXX translator of Job, she has only examined the Hebrew (...) hapaxes and their Greek rendering in the speeches of Job and God. In order to come to a more accurate description of the translation technique of LXX Job, this article has analysed the Greek rendering of Hebrew absolute hapax legomena in the speeches of Job’s friends. This examination has indicated that the LXX translator of Job has applied a diversity of techniques to deal with Hebrew hapaxes. Therefore, this article has obtained a more complete image of the translation technique of LXX Job. Contribution: This article fits well within the scope of HTS Teologiese Studies/Theological Studies because it focusses on the translation technique of the LXX translator of Job and thus contributes to research regarding historical thought (textual transmission of biblical texts) and source interpretation (because the LXX translator does not only reflect a translational but also an interpretative process). (shrink)

In recent years, there has been a growing interest in the theology of the different Septuagint (LXX) books. In an attempt to examine whether the LXX Proverbs attests a different theology than the Masoretic Text (MT), I have recently analysed the plusses in LXX Proverbs containing ὁ κύριος and ὁ θεός. The results of these studies have indicated that the LXX translation of Proverbs attests a more nuanced theology than its Hebrew counterpart. However, these studies only focus on the attestations (...) of κύριος and θεός in LXX Proverbs without a Hebrew counterpart in MT and do not examine the rendering of Hebrew divine names into Greek. It is generally accepted that the Greek equivalents of יהוה and אֱלהִים are, respectively, κύριος and θεός. However, in LXX Proverbs, יהוה is rendered 18 times by θεός and אֱלהִים three times by κύριος. In order to come to a more precise understanding of the translation technique of the LXX translator, this article tried to formulate an answer to the reason behind this variation in Greek translation equivalents by examining the usage of κύριος and θεός for יהוה and אֱלהִים in LXX Proverbs and especially those instances where the translator deviates from the standard procedure. This examination has indicated that both the divine names have been used interchangeably by the LXX translator and, contrary to the additional attestations of the divine name, do not reflect a nuanced theology vis-à-vis the MT. Contribution: This article fits perfectly within the scope of HTS Teologiese Studies/Theological Studies because it focuses on the translation technique and theology of the LXX translator of Proverbs and thus contributes (a) to research regarding historical thought (textual transmission of biblical texts) and (b) source interpretation (because the LXX does not only reflect a translational but also an interpretative process, and this article in particular focuses on whether LXX Proverbs attests a different theology than its Hebrew counterpart). (shrink)

The purpose of this article is to examine Theodoret of Cyrus’s (ca. 393–ca. 457 CE) exposition of LXX Ruth, as found in his Questions on the Octateuch. At the centre of this analysis lies the question of what an early Christian author like Theodoret, who lives in a context where asceticism and sexual renunciation were quite popular (i.e. Christian Syria), does with a complicated text like Ruth, which contains so many explicit nuances about sex, procreation and marriage, as well as (...) various gendered complexities. The article starts by examining briefly the canonisation history of Ruth in early Christianity and some of the main interpretative trends in readings of Ruth by other Christian authors. Then, Theodoret’s interpretation of Ruth is examined, focusing specifically on his Questions on Ruth. The purpose of Ruth as scripture, according to Theodoret, is first delineated, after which Theodoret’s approach to sex and gender in LXX Ruth is examined.Contribution: This article argues that Theodoret transforms the story of Ruth into one that aligns with the moral-philosophical discourse related to sex, marriage and gender of his own time. Theodoret restructures Ruth androcentrically by placing Boaz, the masculine and virtuous male father-figure, at the centre of the story, while at the same time stripping Ruth of any possible agency she might have as a would-be temptress. (shrink)

‘Heliodori Aethiopica, sive Fabula … complectens amores castos Theagenis et Chancleae Libris X quorum singuli, quoad initium et finem, cum editione Graeca Basil[iensi] MDXXXIV. 4. collati, cum ipsa penitus consentire comperti sunt.… ‘Codex Graecus Chartaceus Ms. in 8 Saec. XV plurimis in locis manu Saec. XVI suppletus. Constat foliis scriptis 211.’.

At the beginning of the 20th century, the shorter Greek version of the book of Tobit, GI, which is included in the Catholic Bible, was thought to be the oldest version. It was defined as ‘a lesson on almsgiving and its redeeming powers’. As the discoveries of the Semitic copies of Tobit at Qumran, GI is recognised to be a reworking of the longer version GII, most probably originally written in Aramaic, between 225 and 175 BCE. In all versions of (...) Tobit, the theme of almsgiving is introduced as specifically directed to Jewish kinsmen, but towards the end, is to be directed to all poor, suggesting that it may have been written by a Hellenistic Jew. Although the surface context of the narrative of Tobit is the Jewish tradition of proper observation of mitzvot and sacrifice and eventual reward, the various versions contain varying degrees of ancient Near Eastern wisdom, and an ironic, subversive reflection of hypocritical righteousness. This article questioned why the endings differ markedly in different versions. To try to find answers, a semantic comparison was made between GI and the most complete Aramaic version 4Q196. Contribution: This article considered the implications of source criticism in the reception of the various versions of Tobit. The possibility was examined that the pre-Christian, Aramaic version 4Q196Tobit does not confirm the excessive focus on almsgiving as righteousness apparent in the GI version of LXX Tobit. (shrink)

The account of the hero is often depicted as a narratological journey which, with reference to the ground-breaking work of Campbell, is referred to as the monomyth. The basic outline of all monomyths is an account of how a hero embarks on a journey, meets a major crisis and then returns back home altered in some way. This change does not only benefit the hero but is also to the advantage of the community that he or she hails from. This (...) study examines the possibility that the story of Esther fits the prerequisites of a monomyth and argues that the additions to LXX-Esther give emphasis to and reinforce the impression of the hero-myth underlying the story. The therapeutic and transforming qualities of the hero story, narrated in LXX-Esther, are examined in more detail. It is concluded that this hero story fulfils two basic human functions: an epistemic function and a restorative function.CONTRIBUTION: This article contributes to HTS Teologiese Studies/Theological Studies's' contested Historical Thought and Source Interpretation by focusing on textual and hermeneutical studies, and narratives behind the Abrahamic religion as expressed in the Hebrew Scriptures, Apocrypha, Pseudepigrapha and the Septuagint. (shrink)

The account of the hero is often depicted as a narratological journey which, with reference to the ground-breaking work of Campbell, is referred to as the monomyth. The basic outline of all monomyths is an account of how a hero embarks on a journey, meets a major crisis and then returns back home altered in some way. This change does not only benefit the hero but is also to the advantage of the community that he or she hails from. This (...) study examines the possibility that the story of Esther fits the prerequisites of a monomyth and argues that the additions to LXX-Esther give emphasis to and reinforce the impression of the hero-myth underlying the story. The therapeutic and transforming qualities of the hero story, narrated in LXX-Esther, are examined in more detail. It is concluded that this hero story fulfils two basic human functions: an epistemic function and a restorative function.Contribution: This article contributes to HTS Teologiese Studies/Theological Studies’s’ contested Historical Thought and Source Interpretation by focusing on textual and hermeneutical studies, and narratives behind the Abrahamic religion as expressed in the Hebrew Scriptures, Apocrypha, Pseudepigrapha and the Septuagint. (shrink)

This article investigates a short Greek Christian homily, from the 4th century CE, by an anonymous Cappadocian preacher on the narrative of Susanna in Dan 13 LXX. The homily is simply titled, On Susanna (CPG 4567), and has been erroneously transmitted as a work of John Chrysostom. The purpose of this article is to examine more closely the construction of Susanna in the homily, with specific reference to the use of masculinity, psychic typology and finally, the construction of early Christian (...) salvation history. After addressing, in brief, some matters of canonicity, a close reading of On Susanna is given. It is demonstrated that the Cappadocian strategically constructs Susanna like a virginal Christian martyr and ascetic, with the aim of highlighting her masculine steadfastness and dominance in her contest ( agōn ) against the elders. A significant second move that is made in the homily is to position the masculine Susanna as a type for the soul of the individual, which should also be guarded against the onslaught of sin and the passions. Contribution: This Christian reconstruction of Susanna brings the subjectivity of the individual listener in the audience, and the character of Susanna, in close proximity to one another. In effect, by internalising the narrative of Susanna into the realm of the soul, the anonymous Cappadocian preacher is able to utilise a layered biblical salvation history that incorporates not only narratives from the Bible, but also the audience member’s own individual narrative and struggles into the grander scheme of salvation history. (shrink)

El presente artículo presenta las grandes líneas de la hermenéutica agustiniana de Is 10,23 LXX en sermones ad populum de Agustín de Hipona. En su predicación aparece este locus exegético de la Patrística que se remonta a autores como Ireneo de Lyon y Orígenes de Alejandría. Brevemente veremos cómo aparece la mención y exégesis del texto de Isaías a lo largo de la producción agustiniana, para luego detenernos en la utilización del texto por parte de Agustín en contexto homilético. Nociones (...) de retórica clásica y elementos teológicos mostrarán la finalidad y la riqueza de la ratio interpretandi agustiniana. (shrink)

Présentation d’une quinzaine de publications récentes sur les psaumes et le Psautier. On passe en revue des introductions et ouvrages généraux, la traduction d’H. Meschonnic, trois commentaires , des monographies sur l’histoire et la réception du texte, des travaux abordant la méthode exégétique, des études de structures, et la thèse de D. Scaiola sur les psaumes apparentés.

Back cover: Clemente de Alejandría es unos de los intelectuales más significativos de los primeros siglos de la cristiandad. Su legado es un claro ejemplo de un verdadero y auténtico diálogo intercultural entre el cristianismo naciente y la herencia clásica disponible de su momento. Este filósofo alejandrino se dio a la tarea de leer los textos judeocristianos y los de los autores clásicos por igual. A lo largo de gran parte de su obra hay una búsqueda incesante de las huellas (...) de un único logos que se ha revelado en los diferentes horizontes culturales de la humanidad. De esta manera, sin importar el lugar de procedencia de dicha revelación, Clemente emprende un esfuerzo exegético de textos cristianos y clásicos con el firme propósito de rastrear, recuperar y compartir ese logos con los demás. El presente volumen es resultado de esa interculturalidad subyacente a la obra del alejandrino. A través del estudio exegético y filológico de las citas que utiliza Clemente del Pentateuco en sus escritos, se puede apreciar ese diálogo creativo entre la cultura cristiana y clásica. El uso de la Septuaginta (la traducción griega del Antiguo Testamento) le ofrece al alejandrino ese puente, puesto que le permite leer la "historia sagrada" en clave helenística. Por consiguiente, Clemente no muestra inconveniente en prolongar la tarea realizada por el judeohelenismo y hacer parte de la tradición cristiana la herencia grecorromana de su época. Así pues, es capaz de unir y definir figuras bíblicas del Antiguo Testamento con personajes y acciones del ambiente cultural helenizado: Abraham es un "astrónomo" que usa el saber encíclico, Jacob es puesto en paralelo con Odiseo, Moisés es comparado con los legisladores que dieron origen a las ciudades griegas. De esta forma, termina integrando tres horizontes culturales: el judío, el helenístico y el cristiano. Finalmente, la tarea de Clemente es una muestra de ese intenso diálogo intercultural que debería existir hoy en día en el ámbito religioso. (shrink)

For the Life of the World (FLW), part IV, offers a thought-provoking discussion about the problems of poverty, wealth and civil justice. Poverty, basic needs and a living wage are central to the concerns and proposed goals for action in this part. While understandably referred to in a general sense since FLW is ‘a preliminary step for further discussion’, in the contemporary world, these issues are highly ambiguous, controversial and difficult to measure. Hence, to promote further dialogue, I explore and (...) highlight critical issues that must be addressed. I also offer a brief discussion of the stigmatization of poverty that cruelly affects many who are poor. I argue that to develop a more expansive theological and normative discourse about poverty and wealth, we should first aim to clearly understand key terms such as poverty in a fully multidimensional, holistic manner that explicitly considers the dynamics of the stigmatization of poverty. (shrink)