Plant Metaphors In The Old Greek Of Isaiah

A thorough analysis of metaphor translation techniques used in Isaiah In this study Benjamin M. Austin analyzes all the plant metaphors in Isaiah and classifies them according to the metaphor translation techniques used by the Septuagint translator. Austin illustrates how the translator took the context of each metaphor into account and demonstrates how the natural features of the plants under discussion at times influenced their translation. He argues that the translator tried to render metaphors vividly and with clarity, sometimes adjusting them to match the experience of his audience living in Egypt. Austin also examines metaphors in terms of their vehicles (the objects of comparison), so that the translation of similar metaphors can be compared. Features A comparison of the Masoretic Text to the Septuagint and Targum A classification of metaphor translation strategies An introduction to the Hellenistic and the Jewish conception of metaphors

The annual Review of Biblical Literature presents a selection of reviews of the most recent books in biblical studies and related fields, including topical monographs, multi-author volumes, reference works, commentaries, and dictionaries. RBL reviews German, French, Italian, and English books and offers reviews in those languages. Features: Reviews of new books written by top scholars Topical divisions make research easy Indexes of authors and editors, reviewers, and publishers

Creation conjures emotion and thereby shapes how we think and act. People fear snakes and enclosed spaces, and delight in well-watered landscapes. Language about nature evokes these emotional meanings and their consequences. We may construe nature as a mother to enhance love of creation and motivate care for our common home. Mother nature becomes a caregiving source of life rather than an inert resource. Alternatively, we may focus on the dangers or uselessness of a swamp so that we may drain it and plant crops. Creation and the ways we speak about it reflect and shape emotion and influence behavior. Every reference to the natural word in biblical literature involves some emotional resonance. Any animal might have intruded into the paradise of Eden, but the biblical narrative gives this role to a snake. The serpent elicits ominous foreboding because snakes evoke fear and fascination. Isaiah amplifies the joy of Israel's restoration by depicting deserts transforming into fertile fields and creation itself rejoicing. Biblical authors draw on human emotional responsiveness to creation to express and elicit emotions. David A. Bosworth analyzes how biblical texts use creation to conjure emotion. He draws on the science of emotion, including research on human emotional responsiveness to nature. Ancient texts correlate with contemporary research on how human environments shape emotion and behavior. The chapters unfold how specific emotions emerge from biblical references to aspects of creation.

In 1946, Gillis Gerleman proposed a single translator for LXX Proverbs and LXX Job. After he launched this hypothesis, scholars have either confirmed or debunked this hypothesis. Although attempts have been made to come up with an adequate answer to the question of a single translator for both Proverbs and Job, scholars have, thus far, not reached consensus. Moreover, the attempts that have been made are not at all elaborate. Thus, the question remains unsolved. This book tries to formulate an answer to the question of a single translator for both Proverbs and Job by examining the translation technique and theology of both books. The translation technique of both books is analysed by examining the Greek rendering of Hebrew hapax legomena, animal, floral, plant and herb names. The theology is examined by looking at the pluses in the LXX version which contain θεός and κύριος. The results of these studies are compared with one another in order to formulate an answer to a single translator. By doing so, this book not only formulates an answer to a single translator for both LXX Proverbs and Job but also characterises their translation technique and theology in greater detail.

Martin Goodman’s forty years of scholarship in Roman history and ancient Judaism demonstrates how each discipline illuminates the other: Jewish history makes best sense in a broader Greco-Roman context; Roman history has much to learn from Jewish sources and evidence. In this volume, Martin’s colleagues and students follow his example by examining Jews and non-Jews in mutual contemplation. Part 1 explores Jews’ views of inter-communal stasis, the causes of the Bar Kochba revolt, tales of Herodian intrigue, and the meaning of “Israel.” Part 2 investigates Jews depiction of outsiders: Moabites, Greeks, Arabs, and Roman authorities. Part 3 explores early Christians’ (Luke, Jerome, Rufinus, Syriac poetry, Pionius, ordinary individuals) views of Jews and use of Jewish sources, and Josephus’s relevance for girls in 19th century Britain.

In Septuagint, Targum and Beyond leading experts in the fields of biblical textual criticism and reception history explore the relationship between the Greek and Aramaic versions – the two major Jewish translation traditions of the Hebrew Bible in antiquity.

The Bible is one of the books that has aroused the most interest throughout history to the present day. However, there is one topic that has mostly been neglected and which today constitutes one of the most emblematic elements of the visual culture in which we live immersed: the language of colour. Colour is present in the biblical text from its beginning to its end, but it has hardly been studied, and we appear to have forgotten that the detailed study of the colour terms in the Bible is essential to understanding the use and symbolism that the language of colour has acquired in the literature that has forged European culture and art. The objective of the present study is to provide the modern reader with the meaning of colour terms of the lexical families related to the green tonality in order to determine whether they denote only color and, if so, what is the coloration expressed, or whether, together with the chromatic denotation, another reality inseparable from colour underlies/along with the chromatic denotation, there is another underlying reality that is inseparable from colour. We will study the symbolism that/which underpins some of these colour terms, and which European culture has inherited. This lexicographical study requires a methodology that allows us to approach colour not in accordance with our modern and abstract concept of colour, but with the concept of the ancient civilations. This is why the concept of colour that emerges from each of the versions of the Bible is studied and compared with that found in theoretical reflection in both Greek and Latin. Colour thus emerges as a concrete reality, visible on the surface of objects, reflecting in many cases, not an intrinsic quality, but their state. This concept has a reflection in the biblical languages, since the terms of colour always describe an entity (in this sense one can say that they are embodied) and include within them a wide chromatic spectrum, that is, they are mostly polysemic. Structuralism through the componential analysis, although providing interesting contributions, had at the same time serious shortcomings when it came to the study of colour. These were addressed through the theoretical framework provided by cognitive linguistics and some of its tools such as: cognitive domains, metonymy and metaphor. Our study, then, is one of the first to apply some of the contributions of cognitive linguistics to lexicography in general, and particularly with reference to the Hebrew, Greek and Latin versions of the Bible. A further novel contribution of this research is that the meaning is expressed through a definition and not through a list of possible colour terms as happens in dictionaries or in studies referring to colour in antiquity. The definition allows us to delve deeper and discover new nuances that enrich the understanding of colour in the three great civilizations involved in our study: Israel, Greece and Rome.

The book of Hosea is a labyrinth of juxtaposed images for God and God’s people, with such disparate metaphors as God the devouring lion and God the reviving dew. In Hosea’s God: A Metaphorical Theology, Mason D. Lancaster demonstrates that recent advances in metaphor theory help untangle these divergent portrayals of God. He analyzes fifteen metaphor clusters in Hosea 4–14 individually, then discerns patterns and reversals between the clusters. Finally, respecting the ancient value for emphasizing individual aspects of a depiction over a homogenized picture of the whole, the book identifies five characteristics of God prominent among the metaphors of Hosea. Based on this analysis, Lancaster asserts that Hosea’s metaphorical depiction of Yahweh ultimately derives from the primacy of Yahweh’s fidelity to Israel.