Aquila's Greek Targum: Reconsidering the Rabbinical Setting of an Ancient Translation
Aquila of Sinope, the legendary second-century translator and convert to Judaism, appears in both Jewish and Christian tradition. Recent literature on his famous Greek translation of the Hebrew Scriptures is surprisingly limited, however. Dominique Barthélemy's landmark monograph on the Minor P...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2017]
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| In: |
Harvard theological review
Year: 2017, Volume: 110, Issue: 1, Pages: 24-45 |
| Standardized Subjects / Keyword chains: | B
Aquila, von Sinope ca. 2. Jh.
/ Rabbinic Judaism
/ Old Testament
/ Translation
/ Greek language
|
| IxTheo Classification: | HB Old Testament HD Early Judaism |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a Aquila of Sinope, the legendary second-century translator and convert to Judaism, appears in both Jewish and Christian tradition. Recent literature on his famous Greek translation of the Hebrew Scriptures is surprisingly limited, however. Dominique Barthélemy's landmark monograph on the Minor Prophets' scroll gives some significant introductory attention to Aquila and the influence of Rabbi Akiva upon him, but the study's influential (if traditional) conclusions cannot be considered final. Lester Grabbe, in particular, has critiqued Barthélemy's portrayal of Aquila as a zealous follower (un chaud partisan) of Akiva and of his characteristic manner of exegesis (especially the inclusive sense he gave the accusative particle 'et). If there are real reasons informing this conventional depiction of Aquila, for Grabbe, no isolated theory linking a particular translation with a particular figure of Jewish literature can truly claim serious attention, without considerably more information about how the whole spectrum of Greek recensional activity interacted with all the diverse forms of ancient Jewish interpretation. Grabbe offers an important critique. At the same time, he requires a considerable advance in our knowledge. Indeed, given many irremediable uncertainties touching the precise information Grabbe would demand, it is not clear how far conclusions in this area can ever be entirely distanced from conjectures. | ||
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