<abstract xmlns="http://www.w3.org/1999/xhtml"><p>The program of „translating faith” was also inherent to the coming-into-existence of the so-called Septuagint. Jews living in Egypt began to translate their holy texts for pedagogical needs. The awareness of Greek cultural superiority required efforts to demonstrate that Jewish culture is equally valuable. Because of the non-Jewish political rulership, Jews had to emphasize their loyalty (Ex. 22.27 [28]; Deut. 17.15); anti-Jewish oppression built the desire of liberation (Isa. 9.3). The translation of the Septuagint therefore includes elements of inculturation (e.g. Gen. 1.26; Ex. 3.14) and dissociation (e.g. Prov. 3.19). Common language (between Jews and non-Jews) did not refer to a common religious feeling; and differences of language (between the Jews in Egypt and the Jews in Israel) did not imply “confessional controversies”. The translation of holy texts into Greek is hence no direct model for shaping ecumenical relationships nowadays, but an appeal to an ethos of speaking, writing, and translating in one’s own way.</p></abstract>

The program of „translating faith” was also inherent to the coming-into-existence of the so-called Septuagint. Jews living in Egypt began to translate their holy texts for pedagogical needs. The awareness of Greek cultural superiority required efforts to demonstrate that Jewish culture is equally valuable. Because of the non-Jewish political rulership, Jews had to emphasize their loyalty (Ex. 22.27 [28]; Deut. 17.15); anti-Jewish oppression built the desire of liberation (Isa. 9.3). The translation of the Septuagint therefore includes elements of inculturation (e.g. Gen. 1.26; Ex. 3.14) and dissociation (e.g. Prov. 3.19). Common language (between Jews and non-Jews) did not refer to a common religious feeling; and differences of language (between the Jews in Egypt and the Jews in Israel) did not imply “confessional controversies”. The translation of holy texts into Greek is hence no direct model for shaping ecumenical relationships nowadays, but an appeal to an ethos of speaking, writing, and translating in one’s own way.

The Translation of the Septuagint – Then and Now

Universität des Saarlandes, Universität des Saarlandes

Review of Ecumenical Studies Sibiu

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.

{"article-title":"The Translation of the Septuagint \u2013 Then and Now"}

The program of „translating faith” was also inherent to the coming-into-existence of the so-called Septuagint. Jews living in Egypt began to translate their...

The Translation of the Septuagint – Then and Now

Published Online: May 08, 2018

Page range: 61 - 76

DOI: https://doi.org/10.2478/ress-2018-0004

Keywords
the Septuagint, Jewish Identity, Reception of the Septuagint

© 2018 Martin Meiser, published by De Gruyter Open

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.

The Translation of the Septuagint – Then and Now

Published Online: May 08, 2018

Page range: 61 - 76

DOI: https://doi.org/10.2478/ress-2018-0004

Keywordsthe Septuagint, Jewish Identity, Reception of the Septuagint

© 2018 Martin Meiser, published by De Gruyter Open

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.

Keywords
the Septuagint, Jewish Identity, Reception of the Septuagint