By Jan De Waard

During this quantity, the 1st of a projected sequence at the Hebrew Bible, de Waard goals to provide translators greater perception into the point of view of the textual critic to assist them discover a strong base for translation. notwithstanding of basic curiosity for translators, scholars and students may also be happy to discover that de Waard summarizes the arguments and rankings of the Hebrew previous testomony textual content Project.

Because the ultimate document of the HOTTP was once released in French and was once the paintings of textual critics instead of translation experts, its necessary contribution used to be came across to have useful boundaries. DeWaard's paintings is additionally invaluable since it examines 3 significant Jewish models as well as the Christian models chosen through the undertaking for study.

Future volumes are deliberate to hide different parts of the Hebrew Bible/Old testomony.

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All the other versions agree with the shorter Hebrew text. Moreover G can easily be explained by an assimilation with the two other occurrences of the same refrain (verses 19 and 21) in which the additional sentence of verse 10 is also present in the Hebrew. For that reason a B rating has been given to the shorter text. ” It should, however, be noted that G is also present in a number of its daughter versions which are used as base texts for modern translations. In the case of Orthodox projects, or interconfessional projects in Orthodox majority situations, it may therefore be necessary to adopt the longer text.

YrIyBia'K;) and lambs (a[rne" = ? ” As becomes already clear from the above translation, it is very di¯cult to guess what G has understood from the Hebrew. The majority B rating given to M is therefore no surprise. M is in fact fully supported by Aq, Sym, V and S. 4Q-b, although it is full of lacunae, supports at least the reading μyrg , and 1Q-a supports only in one case through its full writing μyçwbk what could have been the base of G. Evaluation of Problems There does not seem to be any particular problem of interpretation in the ˜rst half line.

God) becomes a spark. (A. 6 261–263). ” It has been noted in the past (Ehrentreu, 6–8) that even if ˆsj is taken to mean “strong,” a play upon words between ˆsoj; and ˆs,jo, “strong” and “˘ax” was certainly intended. ” Such a relationship will also be established in a translation along the lines of Moˆatt: “Strong men shall become like tow, their idols like a spark” (so also Kimchi). It may be useful to give the variant translation in a well-conceived note (GrN). This could certainly be done in a Study Bible or in a translation with Jewish participation.

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