Septuagint, Linguistic Character Of The
Septuagint, Linguistic Character Of The
The language of the Sept., from its close connection with that of the New Test., has been a fruitful source of discussion, and various theories on the subject have been maintained with considerable vehemence. Thus Isaac Vossius maintained that the Alexandrian Jews were studious of Attic Greek. Scaliger used the phrase Hellenistic tongue; Salmasius contended for a Hellenistic Greek, and maintained that the diction or style of the Sept. was not a form of Greek which had its origin in Alexandria, or in other parts where the Macedonian rule had prevailed, but that it was the style of translators, or of authors whose acquaintance with the language was imperfect. It was the Greek of the unlearned, and therefore , or unpolished; it was used to interpret Hebrew ideas and phrases, and thus it was , or the language of interpreters. R. Simon used the term synagogue Greek to express a style of Greek which was so full of Hebrew words and Hebraisms as to be scarcely. intelligible to readers who had no knowledge of Hebrew or Chaldee. He illustrates this by the Spanish Jews’ translation of the Bible into the Spanish tongue which can be understood only by those who have some knowledge of Hebrew as well as Spanish. Later critics have, however, admitted the existence of an Alexandrian dialect, from which the Sept. has derived some of its features, though these are not its most prominent characteristics. Thus Hody, quoting Crocus, says:
The Greek translators of the Scriptures are to be described as Hebraists, Chaldaists, and. Alexandrists. Their version is full of Hebrew, Chaldee, and Alexandrian words and phrases. They render word for word, and often where a passage is thus translated, the words are Greek, but the Hebrew construction is retained (De Bibl. Text. Orig. 2, 4, 23).
As the text from which the Alexandrian version was made did not have the vowel-points, it would be very interesting to know how the translators pronounced the Hebrew, and the more so since some critics who delight in hunting after various readings would make the Sept. the standard for the Hebrew text. But here we are at a loss, and all that we know we can only make out from the version itself. Commencing with the alphabet, the pronunciation of the letters is given to us in the Lamentations of Jeremiah, where the verses are arranged alphabetically. The letters of the alphabet, thus commencing the different verses, are expressed fully, as the following scheme will show:
=. = . =. = . = . = =. =. =. =. =. = . =. =. =. -. = = . = .. =. = =
That and were pronounced wav and tav we may infer from the fact that v is always equivalent to the Hebrew 5, thus =. From the version itself we see that the letters had the following pronunciation:
, in itself inaudible (like the Greek spiritus lenis), receives its intonation from the vowel, as , ; , . Sometimes it has the spiritus asper, as , ; , ; (Jdg 9:37), .
is , sometimes : (Jdg 7:25), ; also , (Jos 19:30), ;. Sometimes is expressed by , as , ‘/; , : or by alone, as , ; (1Ch 7:2),
is , sometimes , as , ; , : also , as , .
is , but also , as (Gen 36:39), v. is, like , either inaudible, as , ; or it has the spiritus asper, as , . is , =, =. Sometimes it is , as , (Gen 14:5), and (38:12), . Sometimes it is not expressed at all, as , ; (1Ch 6:13), . is , seldom as , (Genesis 36; but 1 Chronicles 1, ); very seldom 10, as (Gen 22:21), .
is inaudible at the beginning, middle, and end of a word. Often it is , , ; , ; sometimes . as (Gen 22:24), . is , seldom , as (Gen 10:6; 1Ch 1:8), ; or ,’as (2Sa 5:16; 1Ch 14:5), . is , as , ; but it is also I when followed by 8 8, as , .
is , sometimes , as (Gen 10:7), ; seldom, , as (Gen 10:14), . are . is , but sometimes is, as , ; (1Ch 1:47), . are . is inaudible, as , ; or with the spiritus asper, as , : it is also as , ;or (at the end of the word), as (Gen 23:2), . is , sometimes , as , . is , seldom , as (Gen 10:23; Gen 22:21), . is , sometimes , as (Gen 25:1), ; (Neh 7:53), : seldom , as (Num 26:30), . is , sometimes , as , ; , . A greater difficulty we have in fixing the pronunciation according to our vowel-points, but in general the following rules may be laid down:
Kamets ( ) is a, as ; , . Pattach () is a, as , . Tsere () = : , ; , . Segol ()= , as , .
Cholem (= : , ; , . Kamets chatuph ()= o, as :, . Long chirek ( ) = or : , , ; , , . Short chirek (.) = or , the latter very seldom: , ; , . Shurek ()= : , ; , . Kibbuts () = : , ; , .
This may be regarded as a most general outline for the vowels; for a closer examination, upon which we cannot here enter, will show that these principles are not always carried out. As to Sheva, its pronunciation is governed by the following vowel; thus is ; , ;
, ; , ; , . i.’ This vocalization exercises also its influence upon the vowel preceding the Sheva; thus is ; = , etc. Dagesh lene is not expressed in the Sept., but the dagesh forte usually is, as , ; , ; and it is also found, where the Hebrew text has no dagesh, as = . Sometimes the dagesh forte of the Hebrew is not expressed at all, as , ; (Jos 19:18), ..
With these preliminary remarks we have paved our way for the manner in which grammar has been used by the translators of the Sept.; but here the difficulty is greater still, for the translators, as can be seen from their mode of translating, had not the language, but the translation, of the Scripture in view, and this must account for many grammatical peculiarities which we find so often in the Alexandrian version. Thus e.g. the present is very often used for the perfect, especially in ‘and , as in Gen 15:2, , ; Gen 37:29, , ‘/ , or the infinitive before a definite verb is expressed by a participle or a noun. The active is often exchanged for the passive, or vice versa, as (Gen 12:15) , .. Leaving aside all further remarks on these points as not exactly belonging to our object, we now come to the subject at issue, as to the linguistic peculiarities. Here we notice
1. Unusual formations of words and verbs, viz.:
, a favorite slave, Exo 2:5. , to make a prisoner, Eze 12:3. , a thorn, 2Ki 14:9. , sorrowful, Jer 10:9. , to put round about, Job 29:14. , a garment, Job 22:6. , to devote to destruction, Deu 13:15. , to strip the head of, Lev 10:6. , to take up the fifth part, Gen 41:34. , soot, Lam 4:8. , to accumulate, Rth 2:14. , a chest, 2Ch 24:8. , to watch, Neh 7:3. , to deceive, Num 23:19. , an edict, Est 8:17. , to put on interest, Deu 23:10. , a cutting, Lev 19:28. , to approve, Lev 26:41. , a veil, Son 5:7. , to enter in a register, 1Ch 27:24. , a sewer, 2Ki 10:27. , a kitchen, Eze 46:23. , a female cook, 1Sa 8:13. , to live long, Deu 5:33. , a coat of mail, 1Sa 17:38. , to appoint as first born, Deu 21:16. , the birthright, Gen 25:32. , a grape, Isa 65:8. , to rest, Exo 16:30. , the corner of the head, Lev 19:27. , covered, Neh 4:13. , Feast of Tabernacles, Deu 16:16. , to complete, Deu 23:18. , a keeper, Son 1:6.
2. New meanings of words:
, to redeem, Ezr 2:62. , abominable, Lev 19:7. = bir, Gen 48:10. , to be missing, Num 31:49. , to be sick, Neh 2:2.
3. An abstract used collectively:
, the captive, Eze 11:25. , living here and there, Psa 47:2. , despised, Psa 22:6. , priesthood, Exo 19:6.
4. Peculiar forms of words, as , Gen 47:6. , Jdg 15:2. , Num 16:41. ‘/, Lev 19:13. , Psalm 34:25. , Est 5:4. , Deu 3:7. , Psalm 77:29. , 2Sa 10:14. , Deu 11:7. , Psa 78:1. Job 21:20. , Deu 7:19. , Isa 6:10. , Num 14:37. , Num 22:6. , Exo 22:23. = , Gen 15:17. , Exo 15:9. , Isa 5:29. , Deu 1:44. , Eze 48:14. , Gen 3:2.
5. Syntactic peculiarities, as
, , Genesis 8. , Lev 5:15. , Lev 4:14. , Lev 4:2. , Lev 5:5. , Jdg 11:27. , Exo 23:13. , Exo 9:29. , Eze 16:63. , Ecc 9:7. , Gen 5:29. , Jer 13:14. , Psa 4:2. , Job 16:5. , Job 7:11.
6. To these we may add:
The construction of and similar verbs with the infinitive, as , Neh 8:12; , Exo 2:5. The vocative is expressed by the article, as , Psa 3:7
is used as a relative, as … , Exo 22:27; , Lev 14:35.
The relative is connected with , as , ,, Leviticus 40:33; … , 1Sa 19:3; … , Lev 21:17. The connection with instead of , as , Isa 38:10; , Ecc 12:14. The connection of infinitives, as ,, Rth 2:10; , Gen 19:20; , Gen 47:29; , Gen 29:35; ) ., Gen 36:7; ‘/, Gen 27:1.
7. Very prominent also are the Egyptian words which we find in the Sept.; and which betray the origin of the translation. The following are the most remarkable:
, truth, the rendering of (Thummim, or perfections), in Exo 28:26; Lev 8:8; and Deu 33:8. According to AEliau, was the name given to an image of sapphire stone, which was hung by a golden chain round the neck of the oldest and highest in rank of the Egyptian priests, who also held the office of judge. This was to denote the truth or justice with which he was to decide the cases which were brought before him. Hence it is supposed that the use of it for the Thummim of the high priest was derived; yet not without regard to the meaning of truth, as expressing the faithfulness and righteousness of God. The word (Apis, the sacred bull of the Egyptians) occurs in Jeremiah 46 [26], 15: … ( Why is Apis, thy chosen calf, fled?), where it is put as a paraphrase upon thy valiant ones, in the prophecy of the desolation of Egypt by the armies of Nebuchadnezzar. was a measure which is mentioned by Herodotus as being used in Egypt and Persia. It is put for the homer in Isa 5:10, and it also occurs in Daniel 13:3 (History of Bel and the Dragon).
, or , is an Egyptian word for the papyrus, or some other reed or growth of the marshes. It occurs both in the Hebrew and Sept. of Gen 41:2; Isa 19:7-8. It is also found in Ecclesiastes 40:16.
, as applied to the creation of the world, was traced by Hody to Egyptian philosophy. But it seems rather to be derived from the , or genealogical narratives, of which the first book of the Pentateuch is composed.
was a drink made from barley in Egypt, mentioned by Herodotus and Diodorus Siculus. It is found in the Sept. version of Isa 19:10, where it seems that (strong drink) was read instead of (merchandise). is found in Psa 132:16, I will abundantly bless her provision. Jerome said that it was an Egyptian word for corn; and Hesychius mentions as a decoction of milk and corn employed by the Egyptians perhaps the medicine athara of which Pliny speaks. The Heb. is, however, rendered (venison) in Gen 25:27.
is used to denote a measurement of space in Gen 35:19; Gen 48:7. Jerome seems to have been perplexed by its introduction in these passages. Hody conjectures that the use of the word was suggested by the hippodrome which was constructed by Ptolemy Lagus at Alexandria, and was the scene of the events recorded in the 3d book of Maccabees. Thus the hippodrome of Ephrath signifies a certain distance from Bethlehem, which was nearly the interval between the goals of the Egyptian racecourse.
The word , used for a cup, in Genesis 44, Isaiah 51, is of Persian origin.
, a headband or fringed garment, the wearer of which is called (Exodus 28; Isaiah 3), was an Egyptian ornament. , in Isa 19:2, is not to be read , law, but has the sense of province, or district, Egypt being divided into , governed by , or prefects. In this sense it occurs in 1Ma 10:30.
, was supposed by Jerome to be the Hebrew ephah; but Hesychius states that it was an Egyptian measure containing four (Num 28:5; Jdg 6:19).
, or , occurs in some of the Greek texts in Exo 2:3, the Egyptian paper reed, which was the material of the ark in which the parents of Moses concealed him. It was also called , and hence the vessels of bulrushes in Isa 18:2 are called ,.
is used in the Sept. for the chambers and treasures adjoining the Temple inhabited by the priests and Levites (1Ch 9:26; 1Ch 9:33; Eze 40:18, etc.). They are mentioned by Clemens Alexandrinus as a class of priests among the Egyptians.
, in Amo 5:26, was an Egyptian name for the sun god, or the king of heaven. It is put for , Chiun.
, in Jdg 14:12-13, was a fringed garment of fine linen which was made in Egypt.
, or , a dark purple or black, with which the guilty city of Jerusalem anoints her face to conceal her deformity (Jer 4:30). This is traced to , a word of Egyptian origin.
, in Psa 139:2, Thou hast searched my path, etc., was a word which, according to Herodotus, represented a measure of space or distance of sixty stadia.
, in Gen 41:45, answers to the Heb. Zaphlath Paaneah. The latter is supposed to be an Egyptian word, signifying the food of the living; but Josephus and Origen ascribed to it the sense of discoverer of secrets, or one to whom the future is revealed. Hody supposed that also had this sense in the later Egyptian; but Jerome explains it to be the Savior, or Deliverer, of the world.
8. Another feature of this version is the many Hebrew and Chaldee expressions, as , Jer 52:19. , Dan 11:38. , 1Ch 11:22. , Eze 20:46. , 2Ki 4:39. , Hos 3:2. , Eze 20:46. , Gen 28:19. , 1Ch 26:17. , 1Ki 19:4. , 1Ch 28:11. , Gen 22:13. , Gen 36:24. , 1Ch 29:2. , Hos 5:13. , 1Sa 21:2. , 2Ki 8:9. , Gen 41:7. , Jer 52:19. , 2Ki 11:4. , 2Ki 8:15.
These and many more words must not be regarded, as has usually been the case, as a mark of ignorance of the Hebrew, but as attempts to mix the vernacular with Hebrew expressions. Besides such Hebrew words, we find a great many Hebraisms; as Greek words with a Hebrew signification, Greek words in Hebrew constructions, Hebrew constructions, etc. too many to be enumerated.
9. Another peculiarity of the Alexandrian version is that the same word is differently translated, not only in different books, but also in the same book. This point is the more important, as it evidently shows that the different books must have had different translators. A comparison of the Pentateuch with the book of Joshua will prove this beyond a shadow of doubt. A. VERBS.
, to desire, Exo 20:17; Deu 5:18; Deu 7:25, or (Exo 34:24); but Jos 7:21, .
, to explore, Deu 1:22, ; Jos 2:23, , Exo 12:22; Lev 4:6; Lev 4:11; Lev 19:9; Lev 14:6; Lev 14:16; Lev 14:51; Num 19:18; Deu 33:24; Jos 3:15, : but Gen 37:31, .
, to storm: 1. ; Jos 8:21; Jos 10:1; Jos 10:28; Jos 10:32; Jos 10:35; Jos 10:39; Jos 11:12; Jos 11:17; Num 32:39; Num 32:41-42. 2. , Jos 8:19; Jos 11:10. 3. , Num 21:32 4. , Deu 2:34; Deu 3:4 5. , Jos 15:16.
, to break up, to move on: 1. , Gen 12:9; Gen 13:11; Gen 33:12; Gen 33:17; Gen 35:16; Gen 37:17; Gen 41:1; Exo 12:37; Exo 16:1; Exo 17:1; Exo 19:2; Num 9:17; Num 9:20-23; Num 14:25; Num 20:22; Num 21:4; Num 21:10; Num 21:12-13; Num 22:1; Num 33:3; Num 33:8-10, sq.; Deu 1:7; Deu 1:19; Deu 2:1; Deu 2:24; Deu 10:6-7; Deu 10:11; Jos 3:1; Jos 3:3; Jos 3:14; Jos 9:17. 2. , Gen 35:5; Exo 13:20; Num 1:51; Num 2:9; Num 2:16-17; Num 2:24; Num 2:31; Num 2:34; Num 4:5; Num 4:15; Num 9:19; Num 10:5-6; Num 10:17; Num 10:21-22; Num 10:25; Num 10:28-29; Num 10:33-35; Num 11:35; Num 12:15; Num 13:1; Num 21:11. 3. , Num 2:17, and ibid. . 4. , Gen 12:2; Exo 14:10; Deu 1:40. 5. , Gen 11:2; Gen 20:1. 6. , Num 10:33. 7. , Exo 16:15; Exo 40:36-37.
These few examples may suffice.
B. NOUNS.
, a tent: 1. , Gen 4:20; Gen 12:8; Gen 13:3; Gen 13:5; Gen 18:1-2; Gen 18:6; Gen 18:9-10; Gen 26:25; Gen 31:25; Gen 33:19; Exo 33:7-8; Exo 33:10; Num 16:26-27; Deu 1:27; Deu 11:6; Jos 7:21-24. 2. , Deu 33:18; Jos 3:14.3. , Gen 9:27; Gen 24:67; Gen 31:33; Jos 22:4; Jos 22:7-8. 4. , Gen 25:27. 5. , Exo 16:16. is, 1. , Gen 45:19; Num 14:3; Num 14:31; Deu 1:39; Deu 3:6; Jos 1:14. 2. , Deu 2:34; Deu 3:19. 3. , Deu 29:11; Deu 31:12. 4. , Gen 50:8. 5. , Gen 50:21. 6. , Gen 34:29; Gen 43:7; Gen 46:5 : Exo 10:10; Exo 10:24; Exo 12:37; Num 16:27; Num 31:9; Num 32:17; Num 32:24; Num 32:26; Deu 20:14. 7. , Num 32:16. The same variations we find in adverbs, particles, propel nouns, but more especially in certain phrases.
See Thiersch, De Pentateuchi Versione Alexandrina (Erlangen, 1840); Frankel, Vorstudien der Septuaginta (Leips. 1841); Kaulen, Einleitung in die heilige Schrift (Freiburg, 1876), p. 85 sq. (B.P.)