Septuagint
The Diaspora Jewish communities spread around the Mediterranean , especially a community settled in Alexandria and the seafront, near the Palais Royal, following the conquest of Egypt by Alexander. The synagogue was public worship. Greeks and curious about "barbarian wisdom." Some earned recognized status of " God-fearing "(reported in the Acts of the Apostles ) in that they followed the precepts of Judaism , at least the 7 laws of the son of Noah , without going to a conversion implied the circumcision. In a reading from the Tanakh in Hebrew, a translation often paraphrastic vernacular (when the vernacular is the Aramaic , called it a Targum ), sometimes accompanied by a commentary and a sermon. It is believed that the translation of the Septuagint was preceded Targoumim Greek. Number of Jewish immigrants knew no Hebrew, and wanted to read their sacred texts in their everyday language, Aramaic. Only the Greek could be a sacred language alongside Hebrew, so great was the prestige of Greek philosophy and science. A unified translation was probably made at the request of the sovereign Ptolemaic Ptolemy II , anxious to know the rules of the various peoples who were under him, as part of a reorganization of the kingdom. The Septuagint was mainly a backup element, but also evolution of Jewish identity in the Greek culture. This double aspect is highlighted by the famous reference in the Talmud (Treaty Scribes Chapter 1, Acts 7): "It is said that five former translated the Torah into Greek for Ptolemy, and that day was as bad for Israel as the day the golden calf, as the Torah could not be translated properly. It also said that King Ptolemy gathered 72 alumni, he placed in 72 homes without disclosing the purpose of this gathering. He came to see each and told them "Write me the Torah of Moses your master (in Greek)." The Omnipresent inspired everyone, and they translated the same way. " The translation went on for two or three centuries. A school of translators took care of the Psalter , Alexandria, circa 185 BC , they began then Ezekiel , the twelve " minor prophets "and Jeremiah. They then took care of the historical books ( Joshua , Judges , Kings ), and finally Isaiah. Other books, Daniel , Job , and Sirach were brought to 150 BC and one hesitates on the site of translation. It is in Israel in the first century AD, the translation of the Song of Songs , and Lamentations , the Book of Ruth and Esther , and that of Ecclesiastes , probably by Aquila. Was extended to the Septuagint books not received within Judaism in the Land of Israel or compounds directly in Greek as Wisdom, additions to Esther, Jeremiah or Daniel. The first translators of Greek texts had Hebrew purely consonantal and multiple, which explains in part the differences between the Septuagint and the multiple versions of the original texts. But the discovery of Hebrew and Greek manuscripts of Qumran in 1947 , which appear as the remains of a library that belonged to a Jewish sect, sometimes identified with that of the Essenes , attest that the LXX (Septuagint) was accepted as a biblical text to side of Hebrew texts. The discovery was therefore obliged to review the design of the history of Hebrew texts as these Hebrew manuscripts give a text a bit different from the result of later work Masoretes. Conversely, Qumran revealed forms that explain the translation of the LXX: some passages so far considered errors or amplifications due to the translators, are now receiving support from a support prmassortique Hebrew. Nevertheless, almost all of Qumran texts are written in Hebrew ( 90-95% ). According to Prof. Emanuel Tov (Textual Criticism of the Hebrew Bible, Fortress Press, 1992), about 47% of the Qumran texts are called proto-Masoretic, 2.5% are of the proto-Samaritan and only 3.5% are septantique type. The remainder consists of original writings and / or erroneous. Interpretation of similarities are also apparent between some writings of the sect of the Essenes and the LXX. Attention is now drawn to all post-biblical Jewish writings, conveniently grouped under the name written intertestamental. The LXX is not an isolated document. It lies in all Jewish texts produced just before the Christian era. It may be noted that the Greek used in the Septuagint contains many Semitic phrases and presents the phenomenon of attraction. It was only the second century AD, after the extermination of the Jewish communities of Egypt and Cyrenaica by Hadrian , the Bible in Greek became exclusively that of the Christians. Previously, this translation was meeting the needs of the Jewish people in diaspora around the Mediterranean basin, including a particularly Hellenized and intellectual community, that of Alexandria. It would be more meaningful to ask questions about the passage of an ancient language to a modern language, which led to the abandonment of a portion of the semantic field, or recreates another semantic field. Translation problems posed by the transition from a Semitic language in the Greek language are far more diverse. Think of the diversity of designations of the divine in the Hebrew Bible : El Eloah, Elohim, El Shadday, Sabaoth, some find no satisfactory solution or which are unmarked, when passing by the Greek theos, god, no 'matter which, kurios, lord or Pantokrator, the Almighty. The initial chaos, empty and deserted (hurly burly wa) becomes invisible and unorganized matter of the philosophers, the divine breath is pneuma, which can appoint the wind but is also a component of the human soul (different nephesh represents a reality upper body, but less than the soul, even the inert material has a nephesh which can be regarded as anything that allows it to exist). The discrepancies with the Hebrew are not all special readings or errors of translation. They also explained: These differences were such that at the beginning of the Christian Era several scholars have embarked on revisions of the text of the Septuagint to get a version more consistent with Greek Hebrew texts then current fixation . The three reviews of the most famous are those of Symmachus , of Aquila and Theodotion. Initially consisted of the Septuagint, scrolls of the Law of Moses ( Torah or Pentateuch from Greek Pentateuchos "five scrolls") which were translated from Hebrew in the early third century before Christ. Then over the next three centuries until the beginning of the Christian era, other Jewish works written in Greek directly or preserved only in their Greek version, were added. The Septuagint thus contains more books than those listed canon of Judaism and Protestantism , which have reference to the Hebrew Bible after the Masoretic text , which was compiled, published and distributed by a group of Jews called Masoretes between the seventh and the tenth century. But those extra pounds ( Deuterocanonical and Apocrypha ), are no less important in the history of Judaism and useful for understanding the Jewish ideas at the time lived Jesus Christ is born and where the new religion. If these books were in the Old Testament Orthodox Bibles, it is only since the Council of Trent (1545 - 1563), that the Catholic Church has finally integrated the Roman Canon of Scripture most of them, distinguishing the inspired books, those who are not.
The Septuagint (LXX, Latin : is a version of the Tanakh (Hebrew Bible) in Greek language. According to a tradition related in the Letter of Aristeas , the translation of the Torah would have been achieved by 72 (Seventy-two) translators in Alexandria , around 270 BC. BC, for Jews who were then relatively many, at the request of Ptolemy II. A later tradition has it that all these 72 scholars have separately translated the entire text, and at the time to compare their work, we wonder whether that insight with the 72 translations were identical. In his paraphrase of the story, Flavius Josephus rounds of 70 translators History Where does the Septuagint?
What was that synagogue worship?
What text was the Septuagint unified?
The Dead Sea Scrolls
The diversity of conceptions of God
The cultural differences and difficulties of the text
Additional Books
Bibliography
Text
Studies on the Septuagint
References
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