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Vorm-Croughs, M. van der. (2010, November 10). The old Greek of Isaiah : an analysis of its pluses and minuses. Retrieved from https://hdl.handle.net/1887/16135
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4.1 Introduction
A phenomenon that can be encountered in translations throughout the centuries, is the making explicit of information that the source text contains only in an implicit way. This technique has in translation studies been labelled as “explicitation.”1 The Septuagint of Isaiah displays such a tendency too. Many of its pluses can be classified as “explicitating” additions. By way of explicitation, the translator may primarily have attempted to make the now and then somewhat cryptic text of Isaiah more understandable for his public. Yet, the clarification of the text was probably not his only motive for applying this technique. Another reason may have been the possibility that it can influence the cohesion of the text: By supplying details referring to something mentioned earlier in the text (e.g. demonstrative pronouns), he could extend the internal links within a textual unit, and thus make his discourse more cohesive.
However, explicitation can also diminish the internal reference within a text, for instance when a pronominal subject (“he went home”) is replaced by a nominal one (“the man went home”). Such a subject change can be used as a marker of discontinuity and of the beginning of a new textual unit.2
Explicitation of textual elements is as a rule accomplished with the help of information the text itself provides, sometimes because this information has been offered before, but at other times because the text strongly suggests something without using words for it. Especially in the latter case, the line between explicitation and exegesis can be very thin, that is, the translator may have inserted something that in his view is inherent in the text, but which in fact was never meant to be insinuated by the actual author. Such interpretative additions may have occurred quite frequently in the translation of Isaiah, ambiguous and open to different explanations as the Hebrew text often is. For this reason explicitation always remains, to some degree, a form of interpretation.3
1 The term was first introduced in a glossary of translation techniques by Vinay and Darbelnet (J.-P. Vinay and J.
Darbelnet, Stylistique comparée du francais et de l’anglais. Méthode de traduction [Bibliothèque de stylistique comparée 1; Paris: Didier, 1958], 9). These scholars define “explicitation” as “Procédé qui consiste à introduire dans LA [target language] des précisions qui restent implicites dans LD [source language], mais qui se dégagent du contexte ou de la situation.” The first systematic study that appeared on explicitation was accomplished by Shoshana Blum-Kulka; see Shoshana Blum-Kulka, “Shifts of Cohesion and Coherence in Translation,” in Interlingual and Intercultural Communication. Discourse and Cognition in Translation and Second Language Acquisition Studies (ed. Juliane House and Shoshana Blum-Kulka; Tübinger Beiträge zur Linguistik 272;
Tübingen: Gunter Narr, 1986), 18–21. See also Kinga Klaudy, “Explicitation,” Routledge Encyclopedia of Translation Studies (ed. Mona Baker; New York: Routledge, 1998), 80–84. In Septuagint studies the technique has been described by e.g. van der Louw (see “Transformations,” 70–71). He defines an explicitation as “a transformation whereby elements that are linguistically implicit in the source text are made explicit in the target text; or whereby an SL element, the intended meaning of which is considered unknown or unusual for the target audience, is rendered with a description or paraphrase of its meaning” (“Transformations,” 70).
2 See van Peursen, Language and Interpretation, 393–395.
3 See e.g. Isa 1:3, where the translator twice seems to have added a pronoun µε for explicitation: ימע עדי אל לארשי ןנובתה אל / Ισραηλ δέ µε οὐκ ἔγνω, καὶ ὁ λαός µε οὐ συνῆκεν. These additions suggest that he has interpreted
This is why I do not agree with Jan de Waard when he posits that one should not speak about
“additions” if information is already implied by the source text and merely made explicit by the translator, but only if the text provides new information:
So we should no longer speak of “interpretative additions” in translation when we mean to say that implicit source information has been made explicit.
In such a case nothing has been added to the source text. Only when we have to do with the making explicit of information which is not implicit in the source … we can talk of additions …4 This principle of de Waard is in my opinion not feasible, because—as already stated—it is not always so evident whether an extra element in the translation is presupposed by the source text, or that it truly offers new information. This quite often depends on the way in which the text was interpreted by the translator, as well as by ourselves. Besides, in those instances in which it is clear that something is embodied in the Hebrew and has only been made explicit by the translator, it may be that no new information has been added, but there could still have been an addition of words in a quantitative sense.5 On these grounds, one is justified, in my view, in speaking of “explicitating additions” of the author, even if it may be safer to speak of explicitating “pluses.”
In conformance with what has been said above, the continuation of this chapter, which will discuss the pluses of the Greek Isaiah that may have arisen from the translator’s wish to make his text more explicit, will use the term “explicitation” in a wide sense, which means that it sometimes involves an element of exegesis.
The explicitating pluses of LXX Isaiah have been classified under the following headings:
- Explicitation by the addition of an attribute.
- The addition of πᾶς, ὅλος and ἅµα.
- Explicitation of the subject.
- Explicitation through the addition of an object.
- Explicitation through the addition of a verb phrase.
- The addition of a pleonastic noun.
- Explicitation without the occurrence of a plus.
4.2 Explicitation through the addition of an attribute
In LXX Isaiah explicitation most frequently takes place by way of the addition of an attribute.
This attribute may consist of a substantive noun or pronoun in the genitive, or sometimes of an adjective, demonstrative, or apposition.
עדי according to its transitive meaning, i.e. ”to know someone,” even though עדי could just as well have been meant in its intransitive sense here: “to have knowledge,” “to have insight.”
4 Jan de Waard, “Translation Techniques Used by the Greek Translators of Ruth,” Bib 54 (1973): 515.
5 This is not always true, since it may also be that an “implicit” word (e.g. an independent personal pronoun) is replaced by a more explicit one (e.g. a noun), in which case one cannot speak about an addition or a plus.
4.2.1 The addition of a substantive noun or pronoun in the genitive
A major part of LXX Isaiah’s explicitating pluses is formed by substantive nouns or pronouns in the genitive case. This genitive identifies the owner, source, subject or object of the phrase to which it has been added.
a. The addition of a pronoun in the genitive
A pronoun in the genitive can be found more than sixty times as a plus in LXX Isaiah:
1:13 תבשו שדחשדחשדחשדח ττὰττὰς νουµηνιας ὰὰς νουµηνιας ς νουµηνιας ς νουµηνιας ὑὑὑὑµωνµωνµωνµων και τὰ σάββατα ארקמ ארק
הרצעו ןוא לכוא־אל καὶ ἡµέραν µεγάλην οὐκ ἀνέχοµαι·
1:16 ערערערער וריסה παύσασθε ἀπὸ τττῶτῶῶῶν πονηριν πονηριν πονηριν πονηριῶῶν ῶῶν ν ν ὑὑὑὑµµµµῶῶῶνῶννν
1:29 רשא םיליאםיליאםיליאםיליאממממ ושבי יכ διότι καταἰσχυνθήσονται ἐἐἐἐπππὶὶὶὶ τοπ τοτοῖῖῖῖς ετος ες εἰἰἰἰδς εδώδδώώλοις ώλοις λοις αλοις αααὐὐὐὐττττῶῶῶνῶννν, ἃ ורפחתו םתדמח
מממ מ תונגה תונגהתונגה
תונגה αὐτοὶ ἠβούλοντο, καὶ ἐπῃσχύνθησαν ἐἐἐἐππππὶὶὶὶ το το το τοῖῖῖῖς κς κής κς κήήήποις ποις ποις ποις םתרחב רשא ααὐααὐὐὐτττῶτῶῶῶνννν, ἃ ἐπεθύµησαν·
1:31 תרענל ןסחהןסחהןסחהןסחה היהו καὶ ἔσται ἡ ἰἡ ἰἡ ἰσχἡ ἰσχσχὺσχὺὺὺς ς ας ς αααὐὐὐὐττττῶῶῶνῶννν ὡς καλάµη στιππύου6 3:7 שבחשבחשבחשבח היהא־אל Οὐκ ἔσοµαί σουσουσου ἀσουἀρχηγἀἀρχηγρχηγρχηγόόόόςςςς·7
3:14 םרכהםרכהםרכהםרכה םתרעב םתאו Ὑµεῖς δε τί ἐνεπυρίσατε τττὸτὸὸὸν ν ν ἀν ἀµπελἀἀµπελµπελῶµπελῶῶῶννννά ά ά µουά µουµουµου8 5:22 ןיי תותשל םירובגםירובגםירובגםירובג יוה οὐαὶ οοοοἱ ἰἱ ἰἱ ἰἱ ἰσχσχύσχσχύύύοντες οντες οντες ὑοντες ὑµὑὑµµῶµῶῶῶνννν οἱ τὸν οἶνον πίνοντες
5:27 ויצלח רוזארוזארוזארוזא חתפנ אלו οὐδὲ λύσουσι τττὰτὰὰὰς ζς ζς ζς ζώώνας ώώνας νας ανας αααὐὐὐὐττττῶῶῶῶνννν ἀπὸ τῆς ὀσφύος αὐτῶν 9:6(7) הרשמההרשמההרשמההרשמה הברםל µεγάλη ἡ ἀἡ ἀἡ ἀἡ ἀρχρχὴ ρχρχὴ ὴ ὴ αααὐαὐὐὐτοτοτοῦτοῦῦῦ,
ץק־ןיא םולשלםולשלםולשלםולשל ו καὶ ττῆττῆῆῆς ες ες εἰἰἰἰρς ερήρρήνης ήήνης νης νης ααὐααὐὐὐτοτοτοτοῦῦῦῦ οὐκ ἔστιν ὅριον 12:2 הוהי הי תרמזתרמזתרמזתרמזו יזע־יכ διότι ἡ δόξα µου καὶ ἡ ἡ ἡ ἡ ααἴἴἴἴνεσαανεσνεσίίίίς νεσς ς µους µουµουµου κύριος9 13:18 ומחרי אל ןןןןטב־ירפטב־ירפטב־ירפטב־ירפו καὶ ττττὰ ὰ ὰ ὰ ττέέέέκνα ττ κνα κνα ὑκνα ὑὑὑµµµµῶῶῶνῶννν οὐ µὴ ἐλεήσουσιν
13:22 גנעגנעגנעגנעילכיהילכיהילכיהילכיהבבבב םינתו καὶ νοσσοποιήσουσιν ἐχῖνοι ἐἐἐἐνννν τοτοτοῖῖῖῖς οτος οἴἴἴἴκοις ς ος οκοις κοις ακοις ααὐαὐτὐὐτττῶῶῶῶνννν·
15:6 ריצחריצחריצחריצח שבי־יכ καὶ ὁ ὁ ὁ ὁ χχχχόόρτος όόρτος ρτος ρτος αααὐαὐὐὐτττῆτῆῆῆςςςς ἐκλείψει·
17:8 םירשאהםירשאה καὶ οὐκ ὄψονται ττττὰ םירשאהםירשאהו ὰ ὰ δὰ δδδέέέένδρα νδρα ανδρα νδρα αααὐὐὐὐτττῶτῶῶῶνννν ו
םינמחה םינמחה םינמחה
םינמחה οὐδὲ ττττὰ ὰ ὰ βδελὰ βδελβδελύβδελύύύγµατα γµατα αγµατα γµατα αααὐὐὐὐτττῶτῶῶῶνννν.
17:9 ירעירעירעירע ויהי אוהה םויב τῇ ἡµέρᾳ ἐκείνῃ ἔσονται ααααἱ ἱ ἱ ἱ ππόππόόόλεις λεις λεις λεις σουσουσου σου וזעמ ἐγκαταλελειµµέναι
19:3 םילילאהםילילאהםילילאהםילילאה־לא ושרדו καὶ ἐπερωτήσουσι τοτοτοτοὺὺὺὺς θεος θεος θεος θεοὺὺς ὺὺς ς ς αααὐαὐτὐὐτττῶῶῶῶνννν
־לאו םיטאה םיטאה םיטאה
םיטאה καὶ ττττὰ ἀὰ ἀὰ ἀὰ ἀγγγγάάάλµατα άλµατα αλµατα λµατα αααὐὐὐὐτττῶτῶῶῶνννν 19:11 הרעבנ הצעהצעהצעהצע ἡ ἡ βουλἡ ἡ βουλβουλὴ βουλὴ αὴ ὴ ααὐαὐὐὐτττῶτῶῶῶνννν µωρανθήσεται.
22:7 הרעשההרעשההרעשההרעשה ותש תש םישרפהו οἱ δὲ ἱππεῖς ἐµφράξουσι τττὰτὰς πὰὰς πς πς πύύύύλας λας λας λας σουσουσουσου·
26:1 לחו תומוח תישי העושיהעושיהעושיהעושי καὶ σωτσωτσωτσωτήήήήριον ριον ἡριον ριον ἡἡἡµµµµῶῶῶῶνννν θήσει τεῖχος καὶ περίτειχος 26:8–9 ךרכזלו ךמשל ךוניוק ἠλπίσαµεν ἐπὶ τῷ ὀνόµατί σου καὶ ἐπὶ τῇ µνείᾳ,
־תואת שפנ שפנ שפנ
שפנ ᾗ ἐπιθυµεῖ ἡ ἡ ἡ ἡ ψυχψυχψυχψυχὴ ὴ ὴ ὴ ἡἡµἡἡµµµῶῶῶῶνννν.
27:6 הבונתהבונתהבונתהבונת לבת־ינפ ואלמו καὶ ἐµπλησθήσεται ἡ οἰκουµένη τοτοτοτοῦ ῦ ῦ καρποῦ καρποῦ καρποκαρποῦ ῦ ῦ ααααὐὐὐὐτοτοτοτοῦῦῦῦ.
27:9 ירפירפירפירפ־לכ הזו καὶ τοῦτό ἐστιν ἡ ἡ ἡ εεεεὐἡ ὐὐὐλογία λογία αλογία λογία ααὐαὐὐὐτοτοτοῦτοῦῦῦ 27:9 םירשאםירשאםירשאםירשא ומקי־אל καὶ οὐ µὴ µείνῃ τττὰ τὰ ὰ ὰ δδέέέένδρα δδ νδρα νδρα ανδρα αααὐὐτὐὐτττῶῶῶνῶννν,
ו םינמח םינמחםינמח
םינמח καὶ ττττὰ ὰ ὰ ὰ εεεεἴἴἴἴδωλαδωλαδωλαδωλα ααὐααὐὐὐττττῶῶῶῶνννν ἐκκεκοµµένα
6 1QIsaa has םכנסחה.
7 The translator may have wanted to harmonise this clause to ἀρχηγὸς ἡµῶν γενου in v.6, to which Οὐκ ἔσοµαί σου ἀρχηγός in v.7 forms a reaction.
8 For ὁ ἀµπελών µου, cf. LXX Isa 5:1,3,4,5,6.
9LXX Isa may have taken the yod in הי as a suffix to תרמזו. 1QIsaa givesהוהי היתרמזו יזוע איכ; see section 12.3.1.1.
28:16 דסומ דסומדסומדסומדסומ תרקי ἔντιµον εἰς ττττὰ ὰ ὰ ὰ θεµθεµθεµθεµέέέέλια λια αλια λια αααὐὐὐὐττττῆῆῆῆςςςς 28:17 תלקשמל הקדצהקדצהקדצהקדצו ἡἡ δὲ ἐἐἐἐλεηµοσἡἡ λεηµοσύλεηµοσλεηµοσύύύνη νη νη νη µουµουµου εἰς σταθµούς µου 30:23 המדאההמדאההמדאההמדאה תאובת םחלו καὶ ὁ ἄρτος τοῦ γενήµατος τττῆτῆς γῆῆς γς γς γῆῆῆς ῆς ς ς σουσουσου σου 30:24 םיריעהו םיפלאהםיפלאהםיפלאהםיפלאהו οοἱ οοἱ ἱ ἱ ταταῦταταῦῦῦροι ροι ροι ροι ὑὑµὑὑµµµῶῶῶῶνννν καὶ οἱ βόες
33:8 תולסמתולסמתולסמתולסמ ומשנ ἐρηµωθήσονται γὰρ αααἱ αἱ ἱ ἱ τοτούτοτούύύτωντωντων ὁτωνὁὁὁδοιδοιδοι· δοι
34:7 ןשדי בלחבלחבלחבלחממממ םרפעו καὶ ἀἀἀἀππππὸὸὸὸ τοτοῦ τοτοῦ ῦ ῦ στστστέέέέατος στ ατος ατος ατος ααὐααὐὐὐτττῶτῶῶῶνννν ἐµπλησθήσεται.
37:23 לוקלוקלוקלוק התומירה ימ־לעו ἢ πρὸς τίνα ὕψωσας ττττὴὴν φωνὴὴν φωνν φωνν φωνήήήήν ν ν ν σουσουσου; σου
40:20 טומי אל לספלספלספלספ ןיכהל πῶς στήσει αααὐαὐὐὐτοτοῦτοτοῦῦῦ ε ε ε εἰἰἰἰκκκκόόόναόνανανα καὶ ἵνα µὴ σαλεύηται.
43:28 שדקשדקשדקשדק ירש ללחאו καὶ ἐµίαναν οἱ ἄρχοντες τττὰ ἅτὰ ἅγιὰ ἅὰ ἅγιγιά γιά ά µουά µουµου.µου10 44:20 לתוה בלבלבלבל רפא הער γνῶτε ὅτι σποδὸς ἡ ἡ ἡ καρδἡ καρδκαρδίίίία καρδα αα α αααὐὐὐὐττττῶῶῶνῶννν 44:28 דסות לכיהלכיהלכיהלכיהו καὶ ττὸττὸὸὸν ον ον οἶἶἶἶκον τν οκον τκον τὸκον τὸν ὸὸν ν ἅν ἅἅγιἅγιγιόγιόν όόν ν ν µουµουµουµου θεµελιώσω.11 45:23 בושי אלו רבד οοἱ οοἱ ἱ ἱ λλόλλόόγοι όγοι γοι γοι µουµουµου οὐκ ἀποστραφήσονται µου
49:16 ךיתקח םיפכםיפכםיפכםיפכ־לע ןה ἰδοὺ ἐπὶ τττῶτῶν χειρῶῶν χειρν χειρν χειρῶῶῶῶν ν ν µουν µουµου ἐζωγράφησά σου τὰ τείχη µου 51:7 םבלב יתרות םעםעםעםע λαλαόλαλαός όός ς ς µουµουµου, οὗ ὁ νόµος µου ἐν τῇ καρδίᾳ ὑµῶν·µου 12
51:18 … הדלי םינבםינבםינבםינב־לכמ ἀπὸ πάντων ττττῶῶνῶῶννν ττττέέέέκνων κνων κνων σουκνων σουσουσου, ὧν ἔτεκες …
־לכמ םינב םינב םינב םינב
הלדג οὐδὲ ἀπὸ πάντων ττττῶῶῶῶν υν υἱῶν υν υἱῶἱῶν ἱῶν ν ν σουσουσου, ὧν ὕψωσας.σου 13 52:7 העושיהעושיהעושיהעושי עימשמ ὅτι ἀκουστὴν ποιήσω ττττὴὴν σωτηρὴὴν σωτηρν σωτηρν σωτηρίίίίαν αν αν αν σουσουσου σου 53:3 ונממ םינפםינפםינפםינפ רתסמכו ὅτι ἀπέστραπται ττττὸ ὸ ὸ ὸ πρπρόπρπρόόόσωπον σωπον σωπον ασωπον αὐααὐὐὐτοτοτοῦτοῦῦῦ 53:12 עיגפי םיעשפםיעשפםיעשפםיעשפלו καὶ διὰ ττττὰὰὰὰς ς ς ς ἁἁἁἁµαρτµαρτίίίίας µαρτµαρτας ας αας αααὐὐὐὐττῶττῶῶνῶννν παρεδόθη.14 54:10 הנטומת תועבגהתועבגהתועבגהתועבגהו οὐδὲ οοἱ οοἱ ἱ ἱ βουνοβουνοβουνοί βουνοί ί ί σουσουσουσου µετακινηθήσονται
56:6 תבשתבשתבשתבש רמש־לכ καὶ πάντας τοὺς φυλασσοµένους ττττὰ ὰ ὰ σὰ σάσσάάάββατββατββατββατά ά ά ά µουµουµουµου15 57:4 הפהפהפהפ וביחרת ימ־לע καὶ ἐπὶ τίνα ἠνοίξατε τττὸ τὸ ὸ ὸ στστόστστόόµα όµα µα µα ὑὑµὑὑµµµῶῶῶῶνννν;
וכיראת ןושלןושל
ןושלןושל καὶ ἐπὶ τίνα ἐχαλάσατε ττττὴὴὴν γλὴν γλν γλν γλῶῶσσαν ῶῶσσαν σσαν σσαν ὑὑὑὑµµµµῶῶῶῶνννν;
57:5 םילחנב םידליהםידליהםידליהםידליה יטחש σφάζοντες ττττὰ ὰ ὰ τὰ τέέέέκνα ττ κνα κνα κνα ααααὐὐτὐὐττῶτῶῶῶνννν ἐν ταῖς φάραγξιν 58:3 םכמצ םויב ןה ἐν γὰρ ταῖς ἡµέραις τῶν νηστειῶν ὑµῶν
־ואצמת ץפח
ץפח ץפח
ץפח εὑρίσκετε τττὰ τὰ ὰ ὰ θελθελθελθελήήήµατα ήµατα ὑµατα µατα ὑὑὑµµµµῶῶῶνῶννν16
58:12 םלוע תוברחתוברחתוברחתוברח ךממ ונבו καὶ οἰκοδοµηθήσονταί σουσου ασουσου α α αἱ ἔἱ ἔἱ ἔἱ ἔρηµοιρηµοιρηµοι αἰώνιοι ρηµοι 59:2 וריתסה םכיתואטחו καὶ διὰ τὰς ἁµαρτίας ὑµῶν ἀπέστρεψε
םכמ םינפ ττττὸ ὸ ὸ ὸ πρπρπρπρόόόόσωπονσωπον ασωπονσωποναααὐὐὐὐτοτοτοτοῦῦῦῦ ἀφ᾽ ὑµῶν17
59:13 רקש־ירבד בלבלבלבלממממ וגהו καὶ ἐµελετήσαµεν ἀἀἀἀππππὸὸ καρδὸὸκαρδκαρδκαρδίίίίας ας ας ἡας ἡµἡἡµµῶµῶῶῶνννν λόγους ἀδίκους·
62:2 שדח םשםשםשםש ךל ארקו καὶ καλέσει σε τττὸ ὄτὸ ὄνοµὸ ὄὸ ὄνοµνοµά νοµά ά σουά σουσουσου τὸ καινόν 62:10 םירעשםירעשםירעשםירעשבבבב ורבע ורבע πορεύεσθε διδιδιδιὰὰὰὰ ττῶττῶῶῶν πυλν πυλν πυλν πυλῶῶν ῶῶν ν ν µουµουµουµου
ךרד ונפ םעהםעהםעה
םעה καὶ ὁδοποιήσατε τττῷ τῷ ῷ ῷ λαλαῷ λαλαῷ ῷ µουῷ µουµουµου18
64:8(9) ןועןועןועןוע רכזת דעל־לאו καὶ µὴ ἐν καιρῷ µνησθῇς ἁἁἁµαρτιἁµαρτιµαρτιῶµαρτιῶν ῶῶν ν ἡν ἡἡἡµµµµῶῶῶῶνννν.
10 For other occurrences of τὰ ἅγιά µου, see section 8.4.6.
11 Cf. 43:28 above. 1QIsaa hasדדסית י לכיהו (it is unclear whether the suspended yod belongs to דדסית or to לכיהו); cf. section 12.3.1.1.
12 Possibly in harmonisation with λαός µου in v.4 and v.16.
13 For τὰ τέκνα σου, cf. LXX Isa 14:21; 39:7; 54:13; and 60:4,9; the phrase appears in the immediate context of οἱ υἱοί σου also in 54:13 and 60:4.
14 The translator has apparently understood םיעשפלו as םי ִע ָשׁ ְפ ִלוּ—”and for the transgressions”—rather than as םי ִע ְשֹׁפּ ַל ְו—”and for the transgressors.”
15 µου may have been added in harmonisation with v.4 יתותבש־תא ורמשי רשא / ὅσοι ἂν φυλάξωνται τὰ σάββατά µου.
16 Cf. ךיצפח תושע / τοῦ µὴ ποιεῖν τὰ θελήµατά σου and ךצפח אוצמ in v.13.
17 For ἀποστρέφω τὸ πρόσωπον αὐτοῦ, see 8:17; 38:2; 53:3; 54:8; 57:17; and 64:6(7), and cf. section 8.4.6.
18 Cf. 51:7 above.
65:14 בלבלבלבל באכמ וקעצת םתאו ὑµεῖς δὲ κεκράξεσθε διὰ τὸν πόνον τττῆτῆῆῆς καρδς καρδίίίίας ς καρδς καρδας ας ὑας ὑὑὑµµµῶµῶῶῶνννν 65:16 תונשארה תורצהתורצהתורצהתורצה וחכשנ יכ ἐπιλήσονται γὰρ ττττὴὴὴὴν θλν θλῖῖῖῖψιν ν θλν θλψιν ψιν αψιν αααὐὐτὐὐτττῶῶῶνῶννν τὴν πρώτην 65:17 בלבלבלבל־לע הנילעת אלו οὐδ᾽ οὐ µὴ ἐπέλθῃ αααὐαὐὐὐττττῶῶνῶῶννν ἐπὶ ττττὴὴὴὴν καρδν καρδν καρδν καρδίίίίαναναν αν
65:21 םירפםירפםירפםירפ ולכאו καὶ αὐτοὶ φάγονται ττὰ ττὰ ὰ ὰ γενγενγενγενήήµατα ήήµατα µατα αµατα αααὐὐτὐὐττῶτῶῶῶνννν·
Notice that a possessive pronoun is added nine times to a designation of idols, namely in 1:29 (2x); 17:8(2x); 19:3(2x); 27:9(2x); and 40:20. After καρδία a pronoun appears as a plus in four places: 44:20; 59:13 and 65:14,17.
In several of the above instances the insertion of a pronoun may additionally (or primarily) have been motivated by the translator’s intention to make a clause more parallel to a preceding or following one, or to harmonise it with an expression in its immediate surrounding: See 1:13; 3:7; 30:24; 37:23; 51:7; 56:6; and 58:3.19
Sometimes the “addition” of a genitive pronoun is not a matter of explicitation but a side- effect of a variant translation. See for example:
3:13 םימע ןידל דמעו καὶ στήσει εἰς κρίσιν τὸν λαὸν ααααὐὐὐὐτουτουτουτου 16:4 ץמה ספא־יכ ὅτι ἤρθη ἡ συµµαχία σουσουσουσου
33:3 םימע ודדנ ןומה לוקמ διὰ φωνὴν τοῦ φόβου σουσουσουσου ἐξέστησαν λαοὶ For the repetition of possessive pronouns in coordinate items, see section 2.9.2.
b. The addition of a substantive noun in the genitive
Genitive nouns that in LXX Isaiah have been appended to other nouns are often pleonastic: the information they offer is already implied by the words that govern them, or sometimes by the immediate context.20 Here too the translator’s inclination to level parallel clauses or to assimilate a phrase or clause to another one close at hand may account for some of the explicitating additions. This could apply to 14:26,31; 17:13; and 49:13 below.
1:31 תרענל ὡς καλάµη στιππύου
1:31 ץוצינל ὡς σπινθῆρες πυρός
3:16 ךולה καὶ τῇ πορείᾳ τῶν ποδῶν
5:18 הלגעה תובעכו καὶ ὡς ζυγοῦ ἱµάντι δαµάλεως21 5:28 וילגלגו οἱ τροχοὶ τῶν ἁρµάτων αὐτῶν22 5:29 םיריפככ ὡς σκύµνος λέοντος
9:18(19) תואבצ הוהי תרבעב διὰ θυµὸν ὀργῆς κυρίου23
13:5 םימשה הצקמ ἀπ᾽ ἄκρου θεµελίου τοῦ οὐρανοῦ24
19 Cf. sections 7.5.1 and 8.2.
20 Cf. Ziegler, Untersuchungen, 58–59. Among the examples of “pleonastische Zusätze” or “sonstige
verdeutlichende Wiedergaben” that he offers, Ziegler also includes some nouns, that are—to my opinion—added for other reasons, e.g. for reasons of style; he mentions for instance 14:8 םישורב / τὰ ξύλα τοῦ Λιβάνου, where τοῦ Λιβάνου in my view has rather been added in parallelism to ἡ κέδρος τοῦ Λιβάνου in the following stich.
21 Cf. Job 39:10 ἐν ἱµᾶσι ζυγόν. The LXX translator has read הלגע (which the MT vocalises ה ָל ְג ֶע—“heifer”) as ה ָל ָג ֲע—”cart”—and supplied the noun ζυγός under the influence of the context. Cf. HUB Isa, 19.
22 Cf. 66:15 ויתבכרמ הפוסכו / ὡς καταιγὶς τὰ ἅρµατα αὐτοῦ.
23 The insertion of ὀργῆς is probably in assimilation to the Hebrew expressions ףא ןורח and ףא־ירח, which appear approx. forty times in the MT; in Isa, see 7:4; and 13:9,13 (cf. section 8.4.6).
13:13 תואבצ הוהי תרבעב διὰ θυµὸν ὀργῆς κυρίου σαβαωθ25 14:26 םיוגה־לכ־לע ἐπὶ πάντα τὰ ἔθνη τῆς οἰκουµένης26
14:31 רעש πύλαι πόλεων27
17:13 םירה ץמכ ὡς χνοῦν ἀχύρου28
22:9 דוד־ריע יעיקב תאו τὰ κρυπτὰ τῶν οἴκων τῆς ἄκρας Δαυιδ
26:20 םעז ἡ ὀργὴ κυρίου29
30:6 שילו איבל λέων καὶ σκύµνος λέοντος 33:20 ויתדתי οἱ πάσσαλοι τῆς σκηνῆς αὐτῆς
38:8 זחא תולעמב τοὺς δέκα ἀναβαθµοὺς τοῦ οἴκου τοῦ πατρός σου30 38:14 םורמל εἰς τὸ ὕψος τοῦ οὐρανου
41:25 רמח־ומכ ὡς πηλὸς κεραµέως31
49:13 וינעו τοὺς ταπεινοὺς τοῦ λαοῦ αὐτοῦ32 4.2.2 The addition of an adjective
Also of the few adjectives that appear as pluses in LXX Isaiah, most are pleonastic in the context in which they are embedded.33 This makes it sometimes hard to distinguish whether they can be considered as real “pluses,” or whether they are just part of a descriptive
translation of a Hebrew lexeme:
3:23 םידידרהםידידרה םידידרהםידידרהו καὶ θθθθέέέέριστρα ριστρα ριστρα κατριστρα κατάκατκατάάκλιταάκλιτακλιτακλιτα34
5:30 םיםיםיםי־תמהנכ ὡς φωνὴ θαλθαλθαλάθαλάσσηςάάσσηςσσηςσσης κκκκυµαινουµαινουµαινουµαινούύύύσηςσηςσηςσης 7:20 הריכשה רעתברעתברעתברעתב ττῷττῷῷῷ ξυρ ξυρῷ ξυρ ξυρῷῷῷ ττττῷῷ µεγάλῷῷ µεγάλ µεγάλ µεγάλῳῳῳῳ καὶ µεµεθυσµένῳ 18:5 םילזלזהםילזלזהםילזלזהםילזלזה ττὰ ττὰ ὰ ὰ βοτρβοτρβοτρβοτρύύδια ύύδια δια δια ττττὰ ὰ ὰ µικρὰ µικρµικράµικράάά
19:22 ףגנףגנףגנףגנ םירצמ־תא הוהי ףגנו καὶ πατάξει κύριος τοὺς Αἰγυπτίους πληγπληγπληγῇ πληγῇ ῇ ῇ µεγµεγάµεγµεγάάάλλλλῃῃῃῃ35 28:25 חצקחצקחצקחצק ץיפהו τότε σπείρει µικρµικρµικρµικρὸὸνὸὸννν µελµελµελµελάάάάνθιοννθιοννθιοννθιον
30:10 תולתהמתולתהמתולתהמתולתהמ וזח καὶ ἀναγγέλλετε ἡµῖν ἑἑἑἑτέραντέραντέραντέραν πλάνησιν πλάνησιν πλάνησιν πλάνησιν 30:19 בשי ןויצב םעםעםעםע־יכ Διότι λαλαλαλαὸὸς ὸὸς ς ἅς ἅἅἅγιοςγιοςγιοςγιος ἐν Σιων οἰκήσει
30:23 בחרנ רכרכרכרכ τόπον τόπον πίονατόπον τόπον πίοναπίοναπίονα καὶ εὐρύχωρον
34:13 םיריסםיריסםיריסםיריס היתנמרא התלעו καὶ ἀναφύσει εἰς τὰς πόλεις αὐτῶν ἀἀκάνθινα ἀἀκάνθινα κάνθινα ξύλακάνθινα ξύλαξύλαξύλα36 43:10 לאלאלאלא רצונ־אל ינפל ἔµπροσθέν µου οὐκ ἐγένετο ἄἄἄἄλλλοςλλλοςλος θελος θε θεὸ θεὸὸὸςςςς37
24 In all likelihood, the translator has borrowed θεµέλιος from v.13. The construction τὰ θεµέλια τοῦ οὐρανοῦ also occurs in 2 Kgdms 22:8. Compare further τὰ θεµέλια τῆς γῆς in LXX Isa 14:15; 24:18; and 40:21.
25 Cf. 9:18(19) above .
26 τῆς οἰκουµένης may reprise ἐπὶ τὴν οἰκουµένην ὅλην earlier in the same verse.
27 πόλεων has most likely been added under the influence of ריע / πόλεις in v.31b.
28 םירה has been read as םיר and translated λικµώντων. ἀχύρου may have been supplied in parallelism to ὡς ז κονιορτὸν τροχοῦ later in the verse. Cf. section 2.4a.
29 For ὀργῆ κυρίου, cf. 9:18(19) and 13:13 above, and cf. also θυµὸς κυρίου in 28:2; 30:33; 34:2; and 51:20.
30 1QIsaa offers זחא תילע תולעמב; see section 12.3.1.1.
31 For ὡς πηλὸς κεραµέως, cf. Isa 29:16 and 45:9, and Jer 18:6.
32 τοῦ λαοῦ resumes τὸν λαὸν αὐτοῦ earlier in the same verse. Compare also 14:32 καὶ δι᾽ αὐτοῦ σωθήσονται οἱ ταπεινοὶ τοῦ λαοῦ.
33 Cf. Ziegler, Untersuchungen, 59.
34 Cf. section 2.5b.
35 For πληγὴ µεγάλη, cf. Num 11:33; 1 Kgdms 4:10,17; 6:19; and 2 Chr 21:14 (cf. van der Kooij, “LXX Isaiah 19:16–25,” 145).
36 ξύλα may have been added in order to compensate for the omission of חוחו שומק (“nettles and thistles”) in the clause which follows, or might be a rendering of (either of) those two nouns. Cf. section 3.6.2a.
The noun πέτρα (“rock”), when translating רוצ (“rock”) or שימלח (“flint”), is four times provided with the adjective στερεός (“solid”):38
2:21 םירצהםירצהםירצהםירצה תורקנב אובל τοῦ εἰσελθεῖν εἰς τὰς τρώγλας ττττῆῆῆῆς ς στερες ς στερεστερεᾶστερεᾶᾶᾶςςςς π π π πέέέέτραςτραςτραςτρας 5:28 ובשחנ רצרצרצרצככככ ὡὡςςςς στερεὡὡ στερεὰστερεστερεὰὰὰ πππέέέέτραπ τρατρατρα ἐλογίσθησαν
50:7 שימלחשימלחשימלחשימלחככככ ינפ יתמש ןכ־לע ἀλλὰ ἔθηκα τὸ πρόσωπόν µου ὡὡὡὡςςςς στερεστερεὰστερεστερεὰὰὰνννν πππέέέέτρανπ τραντραντραν 51:1 םתבצח רוצרוצרוצרוצ־לא וטיבה ἐµβλέψατε εἰς ττττὴὴὴνὴννν στερεστερεστερεστερεὰὰὰνὰννν ππππέέέέτραντραντραν, ἣν ἐλατοµήσατε τραν 4.2.3 The addition of a demonstrative
Sporadically a demonstrative adjective is inserted. It indicates the object or part of speech to which the text refers, and thus strengthens the textual coherence:
29:1 ירבדכ לכה תוזחתוזחתוזחתוזח םכל יהתו καὶ ἔσονται ὑµῖν πάντα ττττὰ ῥήὰ ῥήµατα ὰ ῥήὰ ῥήµατα µατα µατα ταταταταῦῦῦῦτατατα ὡς οἱ λόγοι τα רפסה
םותחה םותחה םותחה
םותחה τοῦ τοτοτοῦ ῦ ῦ βιβλβιβλβιβλίίίίουβιβλουουου τοτοτοτοῦ ἐῦ ἐσφραγισµῦ ἐῦ ἐσφραγισµσφραγισµέέέένου σφραγισµ νου νου νου τοτοτοτούύύύτουτουτουτου 29:12 רשא לע ררררפסהפסהפסהפסה ןתנו καὶ δοθήσεται τττὸ τὸ βιβλὸ ὸ βιβλβιβλβιβλίίίίον ον ον ον τοτοτοῦτοῦῦῦτοτοτοτο εἰς χεῖρας
רפס עדי־אל ἀνθρώπου µὴ ἐπισταµένου γράµµατα
30:11 ךרדךרדךרדךרד־ינמ ורוס καὶ ἀποστρέψατε ἡµᾶς ἀπὸ τττῆτῆῆῆς ς ς ς ὁὁδοὁὁδοδοδοῦ ῦ ῦ ῦ ταταταταύύύύτηςτηςτηςτης,
־ינמ וטה חראחרא
חראחרא ἀφέλετε ἀφ᾽ ἡµῶν ττττὸὸὸὸν τρν τρίίίίβον ν τρν τρβον βον βον τοτοτοτοῦῦῦῦτοντοντον τον 37:4 האצמנה תיראשהתיראשהתיראשהתיראשה דעב περὶ ττττῶῶν καταλελειµµένῶῶν καταλελειµµένν καταλελειµµένων ν καταλελειµµένων ων ων τούτωντούτωντούτωντούτων.
After ὁ λαός an additional demonstrative can be encountered twice:
3:7 םעםעםעםע ןיצק ינמישת אל οὐκ ἔσοµαι ἀρχηγὸς τοτοτοτοῦ ῦ ῦ ῦ λαολαοῦ λαολαοῦ ῦ ῦ τοτοτοτούύύύτουτουτουτου.
65:3 יתוא םיסיעכמה םעהםעהםעהםעה ὁ ὁ λαὁ ὁ λαλαὸλαὸς ὸὸς ς ς οοοὗοὗὗὗτοςτοςτος ὁ παροξύνων µε τος
ὁ λαὸς οὗτος / הזה םעה further appears in 6:8,9,10; 8:6,11,12; 9:15(16); 28:11,14; and 29:13,14. The supply of οὗτος provides “the people” with a negative connotation.
4.2.4 The addition of an apposition
a. The addition of a divine title
The Isaiah translator with regularity seems to have extended the divine name by supplementing ὁ θεός to κύριος and vice versa:
8:10 לאלאלאלא ונמע יכ ὅτι µεθ᾽ ἡµῶν κκκκύύύύριοςριος ὁ ριοςριοςὁ ὁ θεὁ θεθεθεόόόςςςς. ό
26:12 ונל םולש תפשת הוהיהוהיהוהיהוהי κκκκύύύύριε ριε ὁ ριε ριε ὁ ὁ θεὁ θεθεὸθεὸὸςςςς ἡµῶν, εἰρήνην δὸς ἡµῖν ὸ
28:13 הוהיהוהיהוהיהוהי־רבד םהל היהו καὶ ἔσται αὐτοῖς τὸ λόγιον κυρκυρκυρκυρίίίίου ου τοου ου τοτοτοῦ ῦ ῦ ῦ θεουθεουθεουθεου 38:22 הוהיהוהיהוהיהוהי תיב הלעא יכ ὅτι ἀναβήσοµαι εἰς τὸν οἶκον κυρκυρκυρκυρίίίίου ου τοου ου τοτοτοῦ ῦ ῦ ῦ θεοθεοθεοθεοῦῦῦῦ.
51:20 ךיהלאךיהלאךיהלאךיהלא תרעג ἐκλελυµένοι διὰ κυρκυρκυρίίίίουκυρου τοουου το τοῦ τοῦ ῦ ῦ θεοθεοθεοῦθεοῦῦῦ.
52:12 לארשי יהלאיהלאיהלאיהלא םכפסאמו καὶ ὁ ἐπισυνάγων ὑµᾶς κκκκύύύύριοςριος ὁ ριοςριοςὁ ὁ ὁ θεθεθεθεὸὸὸὸςςςς Ισραηλ.
57:21 יהלאיהלאיהלאיהלא רמא εἶπε κκκκύύύύριοςριος ὁ ριοςριοςὁ ὁ ὁ θεθεθεθεόόόςςςς. ό
In chapters 41–45 he shows a special preference for denoting God with κύριος ὁ θεός.39 Where in the Hebrew just הוהי appears, the LXX has ὁ θεός added sixteen times.40 This has
37 Cf. Isa 26:13; 45:21,22; and Exod 8:6.
38 For the possible influence of Deut 32:13 on these pluses, see section 8.4.1.2a; for a stylistic explanation, see section 7.3.2.2a.
particularly often happened in the expressions ἐγὼ κύριος ὁ θεός41 and (οὕτως) λέγει κύριος ὁ θεός:42
41:17 םנעא הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς, ἐγω ἐπακούσοµαι 41:21 הוהיהוהיהוהיהוהי רמאי λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ θεὁ θεθεόθεόόςςςς· ό
42:6 קדצב ךיתארק הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς ἐκάλεσά σε ἐν δικαιοσύνῃ 42:8 הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς
42:13 אצי רובגכ הוהיהוהיהוהיהוהי κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς τῶν δυνάµεων ἐξελεύσεται 42:21 וקדצ ןעמל ץפח הוהיהוהיהוהיהוהי κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς ἐβούλετο ἵνα δικαιωθῇ 43:1 הוהיהוהיהוהיהוהי רמא־הכ οὕτως λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς
43:14 הוהיהוהיהוהיהוהי רמא־הכ Oὕτως λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς 43:15 םכשודק הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς ὁ ἅγιος ὑµῶν
44:2 ךשע הוהיהוהיהוהיהוהי רמא־הכ οὕτως λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς ὁ ποιήσας σε 45:1 וחישמל הוהיהוהיהוהיהוהי רמא־הכ Oὕτως λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς τῷ χριστῷ µου 45:3 הוהיהוהיהוהיהוהי ינא־יכ ὅτι ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς
45:5 הוהיהוהיהוהיהוהי ינא ὅτι ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς 45:6 הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς
45:7 הלא־לכ השע הוהיהוהיהוהיהוהי ינא ἐγὼ κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς ὁ ποιῶν ταῦτα πάντα.
45:11 הוהיהוהיהוהיהוהי רמא־הכ ὅτι οὕτως λέγει κκκκύύύύριος ριος ὁ ριος ριος ὁ ὁ ὁ θεθεθεθεόόόόςςςς
Also the divine epithet σαβαωθ appears now and then as a plus in the Greek Isaiah. The translation has five instances where this noun follows the name of God while the equivalent תואבצ is absent from the MT.43 This is mostly in verses where the Hebrew provides תואבצ הוהי nearby (as regards the cases below, compare 5:24; 22:14,15; 23:9; and 45:13). Probably the translator has added σαβαωθ on these occasions from the perspective of assimilation:
5:25 ומעבהוהיהוהיהוהיהוהי־ףא הרח ןכ־לע καὶ ἐθυµώθη ὀργῇ κκκκύύύύριος ριος ριος ριος σαβαωθσαβαωθσαβαωθσαβαωθ ἐπὶ τὸν λαὸν αὐτοῦ 7:7 הוהיהוהיהוהיהוהי ינדא רמא הכ τάδε λέγει κκκκύύύύριος ριος ριος ριος σαβαωθσαβαωθσαβαωθ σαβαωθ
22:17 רבג הלטלט ךלטלטמ הוהיהוהיהוהיהוהי κκκκύύύύριος ριος ριος σαβαωθριος σαβαωθσαβαωθσαβαωθ ἐκβαλεῖ καὶ ἐκτρίψει ἄνδρα 23:11 ןענכ־לא הוצ הוהיהוהיהוהיהוהי κκκκύύύύριος ριος ριος σαβαωθριος σαβαωθσαβαωθσαβαωθ ἐνετείλατο περὶ Χανααν 45:14 הוהיהוהיהוהיהוהי רמא הכ Oὕτως λέγει κκκκύύύύρριος ρριος ιος ιος σαβαωθσαβαωθσαβαωθσαβαωθ
b. The addition of an apposition to geographical names
On six occasions a defining apposition is supplied to a geographical name:
7:8 םירפא ἡ βασιλεία Εφραιµ
10:28 תיע־לע εἰς τὴν πόλιν Αγγαι 29:17 למרכל ὡς τὸ ὄρος τὸ Χερµελ
29:17 למרכהו καὶ τὸ ὄρος τὸ Χερµελ
36:19 םיורפס יהלא ὁ θεὸς τῆς πόλεως Σεπφαριµ
39 The literal retroversion of κύριος ὁ θεός—that is םיהלא הוהי (without an attribute or suffix following)—does not occur in the book of Isaiah. The closest Hebrew counterpart to κύριος ὁ θεός in MT Isa isהוהי לאה in 42:5.
40 Besides κύριος ὁ θεός a mere ὁ θεός frequently renders הוהי in these chapters; this happens fourteen times.
41 A similar Hebrew expression can be found in 41:13 and 43:3: ךיהלא הוהי ינא יכ (even though the suffix is not in line with the Greek).
42 For the closest Hebrew parallel, cf. 42:5 הוהי לאה רמא־הכ / οὕτως λέγει κύριος ὁ θεός.
43 On תואבצ being an apposition to the divine name (rather than a genitive), see Joüon §131o.
37:12 רשלתב רשא αἵ εἰσιν ἐν χώρᾳ Θεµαδ
4.3 The addition of ππππᾶᾶᾶςςςς, ὅᾶ ὅλοςὅὅλοςλοςλος and ἅἅἅἅµαµαµαµα
Approximately forty times the words πᾶς, ὅλος and ἅµα turn up in LXX Isaiah where there is no counterpart in the MT. These words generally do not change the content of the sentence in which they are inserted, but have a purely intensifying function.
πππ πᾶᾶᾶᾶςςςς
πᾶς occurs as a plus especially often where in the Hebrewלכ is found in a nearby—usually consecutive—phrase or clause.44 Among the examples presented below this applies to 2:17 (see לכ in vv.12–16); 4:5; 19:7; 25:8; 29:7; 40:4,15,16 (see םיוגה־לכ in v.17),26; 41:11; 46:10;
49:9,11; and 58:6:
2:17 םדאה תוהבג חשו καὶ ταπεινωθήσεται πᾶς ἄνθρωπος 4:5 ןוכמ־לכ לע הוהי ארבו καὶ ἥξει, καὶ ἔσται πᾶς τόπος τοῦ ὄρους Σιων
םמוי ןנע הארקמ־לעו ןויצ־רה καὶ πάντα τὰ περικύκλῳ αὐτῆς σκιάσει νεφέλη ἡµέρας 10:10 תכלממל ידי האצמ רשאכ καὶ πάσας τὰς χώρας λήµψοµαι.
14:12 םיוג־לע שלוח ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη.45
19:7 רואי יפ־לע רואי־לע תורע καὶ τὸ ἄχι τὸ χλωρὸν πᾶν τὸ κύκλῳ τοῦ ποταµοῦ רואי ערזמ לכו καὶ πᾶν τὸ σπειρόµενον διὰ τοῦ ποταµοῦ
23:18 הוהי ינפל םיבשיל יכ ἀλλὰ τοῖς κατοικοῦσιν ἔναντι κυρίου הרחס היהי πᾶσα ἡ ἐµπορία αὐτῆς 25:4 לדל זועמ תייה־יכ ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς 25:8 הוהי ינדא החמו καὶ πάλιν ἀφεῖλεν ὁ θεὸς
םינפ־לכ לעמ העמד πᾶν δάκρυον ἀπὸ παντὸς προσώπου·46
29:7 היבצ־לכו καὶ πάντες οἱ στρατευσάµενοι ἐπὶ Ιερουσαληµ
התדצמו καὶ πάντες οἱ συνηγµένοι ἐπ’ αὐτὴν 29:21 רעשב חיכומלו πάντας δὲ τοὺς ἐλέγχοντας ἐν πύλαις πρόσκοµµα
ןושקי θήσουσι
40:4 רושימל בקעה היהו καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν 40:15 ילדמ רמכ םיוג ןה εἰ πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου
ובשחנ םינזאמ קחשכו καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν47
40:16 הלוע יד ןיא ותיחו καὶ πάντα τὰ τετράποδα οὐχ ἱκανὰ εἰς ὁλοκάρπωσιν 40:26 הלא ארב־ימ τίς κατέδειξε πάντα ταῦτα;48
41:11 ךביר ישנא ודבאיו καὶ ἀπολοῦνται πάντες οἱ ἀντίδικοί σου.49 41:20 תאז התשע הוהי־די יכ ὅτι χεὶρ κυρίου ἐποίησε ταῦτα πάντα50 46:10 םוקת יתצע Πᾶσά µου ἡ βουλὴ στήσεται,
44 Cf. Ziegler, Untersuchungen, 58.
45 Cf. v.26 םיוגה־לכ־לע / ἐπὶ πάντα τὰ ἔθνη τῆς οἰκουµένης. For πάντα τὰ ἔθνη / τὰ ἔθνη πάντα, see also 2:2;
25:6,7; 29:7,8; 34:2; 40:15,17; 43:9; 52:10; 56:7; 61:11; and 66:18,20.
46 Note the fourfold alliteration of the π.
47 Cf. v.17 ודגנ ןיאכ םיוגה־לכ / καὶ πάντα τὰ ἔθνη ὡς οὐδέν εἰσι; see also 14:12 and footnote above.
48 Cf. 41:20.
49 1QIsaa has הכביר ישנא לוכ ודבוי; see section 12.3.1.1.
50 Cf. 45:7 הלא־לכ השע הוהי ינא / ἐγὼ κύριος ὁ θεὸς ὁ ποιῶν ταῦτα πάντα, and see section 8.4.6.
השעא יצפח־לכו καὶ πάντα, ὅσα βεβούλευµαι, ποιήσω·
47:14 םתפרש שא שקכ ויההנה ἰδοὺ πάντες ὡς φρύγανα ἐπὶ πυρὶ κατακαήσονται51 49:9 וערי םיכרד־לע καὶ ἐν πάσαις ταῖς ὁδοῖς αὐτῶν βοσκηθήσονται
ו
םתיערמ םייפש־לכב καὶ ἐν πάσαις ταῖς τρίβοις ἡ νοµὴ αὐτῶν·52 49:11 ךרדל ירה־לכ יתמשו καὶ θήσω πᾶν ὄρος εἰς ὁδὸν
ןומרי יתלסמו καὶ πᾶσαν τρίβον εἰς βόσκηµα αὐτοῖς.
58:6 עשר תובצרח חתפ ἀλλὰ λῦε πάντα σύνδεσµον ἀδικίας 60:4 ואבי קוחרמ ךינב ἥκασι πάντες οἱ υἱοί σου µακρόθεν53
65:4 םהילכ םילגפ קרפו καὶ ζωµὸν θυσιῶν, µεµολυµµένα πάντα τὰ σκεύη αὐτῶν·
ὅὅὅ ὅλοςλοςλοςλος
Each time that ὅλος is a plus, it is joined to γῆ or οἰκουµένη:
9:18(19) ץראץראץראץרא םתענ תואבצ הוהי תרבעב διὰ θυµὸν ὀργῆς κυρίου συγκέκαυται ἡἡἡἡ γ γῆ γ γῆῆῆ ὅὅὅληὅληληλη 13:9 המשל ץראהץראהץראהץראה םושל θεῖναι ττττὴὴν οὴὴν ον ον οἰἰἰἰκουµένην κουµένην κουµένην ὅκουµένην ὅὅὅληνληνλην ἔρηµον λην
13:11 הער לבת־לעלבת־לעלבת־לעלבת־לע יתדקפו καὶ ἐντελοῦµαι ττττῇῇῇ οῇ οἰἰἰἰκουµέν ο οκουµένκουµένῃκουµένῃῃ ὅῃὅλὅὅλλλῃῃῃῃ κακὰ 14:17 רבדמכ לבתלבתלבתלבת םש ὁ θεὶς ττττὴὴν οὴὴν ον οἰἰἰἰκουµένην ν οκουµένην κουµένην κουµένην ὅὅὅὅληνληνλην ἔρηµον λην
Presumably ὅλος was added in assimilation to the fixed expression ץראה־לכ, which recurs repeatedly throughout the book of Isaiah, particularly in passages dealing with God’s judgment of the world. The LXX renders this phrase οἰκουµένη ὅλη or πᾶσα ἡ γῆ. See 6:3;
10:14,23; 12:5; 13:5; 14:26; 25:8; 28:22; 37:11 (LXX); and 37:18 (LXX).
ἅἅἅ ἅµαµαµα µα
ἅµα—meaning “together” or “at the same time”—is usually prompted by דחי or ודחי. Yet, about ten times it has no Hebrew match:
3:16 הנכלת ףפטו ךולה καὶ τῇ πορείᾳ τῶν ποδῶν ἅµα σύρουσαι τοὺς χιτῶνας הנסכעת םהילגרבו καὶ τοῖς ποσὶν ἅµα παίζουσαι
11:7 הניערת בדו הרפו καὶ βοῦς καὶ ἄρκος ἅµα βοσκηθήσονται, ןהידלי וצברי ודחי καὶ ἅµα τὰ παιδία αὐτῶν ἔσονται,
ןבת־לכאי רקבכ היראו καὶ λέων καὶ βοῦς ἅµα φάγονται ἄχυρα.
13:3 יתואג יזילע χαίροντες ἅµα καὶ ὑβρίζοντες.
19:14 ואיקב רוכש תועתהכ ὡς πλανᾶται ὁ µεθύων καὶ ὁ ἐµῶν ἅµα.
24:14 ונרי םלוק ואשי המה οἱ δὲ καταλειφθέντες ἐπὶ τῆς γῆς εὐφρανθήσονται ἅµα הוהי ןואגב τῇ δόξῃ κυρίου.54
41:5 ןויתאיו וברק τὰ ἄκρα τῆς γῆς ἤγγισαν καὶ ἤλθοσαν ἅµα 41:7 םעפ םלוה־תא שיטפ קילחמ καὶ χαλκεὺς τύπτων σφύρῃ ἅµα ἐλαύνων·55 42:22 םלכ םירוחב חפה ἡ γὰρ παγὶς ἐν τοῖς ταµιείοις πανταχοῦ, ואבחה םיאלכ יתבבו καὶ ἐν οἴκοις ἅµα, ὅπου ἔκρυψαν αὐτούς 44:11 ודמעי םלכ וצבקתי συναχθήτωσαν πάντες καὶ στήτωσαν ἅµα,
51 For πάντες ὡς, cf. 18:3; 41:11; 50:9; 53:6; and 64:5(6).
52 1QIsaa likewise has an extra לכ: םתיערמ םיאפש לוכבו וערי םירה לוכ לע; see section 12.3.1.1.
53 Possibly πάντες is not a plus, but the result of a transposition of םלכ from the previous sentence to this one.
54 Cf. 52:8 καὶ τῇ φωνῇ ἅµα εὐφρανθήσονται; and 52:9 ῥηξάτω εὐφροσύνην ἅµα τὰ ἔρηµα Ιερουσαληµ.
55 ἅµα may represent םעפ, read as תחא םעפ—”at once” (cf. Isa 66:8); see section 2.6.1b.
ושבי ודחפי
דחי ἐντραπήτωσαν καὶ αἰσχυνθήτωσαν ἅµα. 46:10 תירחא תישארמ דיגמ ἀναγγέλλων πρότερον τὰ ἔσχατα
ושענ־אל רשא םדקמו πρὶν αὐτὰ γενέσθαι, καὶ ἅµα συνετελέσθη·
59:11 ונלכ םיבדכ המהנ ὡς ἄρκος
הגהנ הגה םינויכו καὶ ὡς περιστερὰ ἅµα πορεύσονται·56
In 11:7 and 44:11 ἅµα most likely has been added parallel to ἅµα in the neighbouring line.
The frequent addition of πᾶς, ὅλος and ἅµα is counterbalanced by an almost equally large number of omissions of לכ and דחי. For a discussion on the (seeming) discrepancy of these two contrasting tendencies, see section 5.8.
4.4 Explicitation of the subject
By definition every clause has a subject, so that in a strict sense one cannot speak of the
“addition of a subject” to a clause. Yet, in so-called “null subject languages,” such as Greek and Hebrew, the subject does not always consist of an independent phrase, but can also be implied in the verb. When in the translation an implied subject is altered into an explicit one embodying a noun phrase, even if in a grammatical sense this is no addition, still in a
quantitative sense it is. Such a transformation from an implicit to an explicit subject takes place quite often in the Greek Isaiah. Some examples of it have been offered by Ziegler.57 These and other cases will be presented in the paragraphs below.
4.4.1 The “addition” of a pronominal subject
One way in which implied subjects in the Hebrew have regularly been made explicit in LXX
Isaiah is by the addition of an independent pronoun. This occurs especially often in the near presence of another such a pronoun, for instance with the purpose of focusing on a certain person by repeating strong reference to him, or, on the other hand, so as to accentuate the contrast between different groups.
14:8–21
In 14:8–21—verses which form part of the song about the king of Assur—independent pronouns in the second person singular have been applied abundantly in the Greek. One can find seven instances of σου, five of σοι and an equal number of σύ. Of the latter, there are two that concern pluses:
14:8 תבכש זאמ Ἀφ’ οὗ σσσσὺὺὺὺ κεκοίµησαι
14:20 הרובקב םתא דחת־אל οὕτως οὐδὲ σσσσὺὺὺὺ ἔσῃ καθαρός
Maybe the repeated use of these pronouns was meant to highlight the pretentious greatness and the arrogance of the king.
56 ἅµα may render ונלכ.
57 Ziegler, Untersuchungen, 59–60.
37:22–30
Also 37:22–30—the word of God about Sennacherib—displays a considerable number of independent pronouns in the second person singular addressed to the king of Assyria (nine times σου; twice σε; twice σοι and once σύ), and, additionally, twice a first person singular ἐγώ coming from the mouth of Sennacherib himself. Two of the subject pronouns are pluses:
37:24 רמאתו σσσσὺὺὺὺ γὰρ εἶπας
37:26 יתישע התוא קוחרמל תעמש־אולה οὐ ταῦτα ἤκουσας πάλαι, ἃ ἐἐἐἐγγγὼγὼὼὼ ἐποίησα;
Verses 28 and 29 play on the contrast between pronouns in the first person singular—
referring to God—and in the second person singular—directed at the king. In this way the text adds force to the impression that these two persons are being played off against each other.
The Greek has adopted this special usage of independent pronouns and even added an extra one:
37:28–29 ךתאצו ךתבשו νῦν δὲ τὴν ἀνάπαυσίν σου καὶ τὴν ἔξοδόν σου יתעדי ךאובו καὶ τὴν εἴσοδόν σου ἐἐἐἐγγγγὼὼὼ ἐπίσταµαι· ὼ
ילא ךזגרתה תאו ὁ δὲ θυµός σου, ὃν ἐθυµώθης, ינזאב הלע ךננאשו ילא ךזגרתה ןעי καὶ ἡ πικρία σου ἀνέβη πρός µε, ךפאב יחח יתמשו καὶ ἐµβαλῶ φιµὸν εἰς τὴν ῥῖνά σου ךיתפשב יגתמו καὶ χαλινὸν εἰς τὰ χείλη σου
הב תאב־רשא ךרדב ךיתבישהו καὶ ἀποστρέψω σε τῇ ὁδῷ, ᾗ ἦλθες ἐν αὐτῇ 42:16–17
The addition of αὐτοὶ δέ in 42:17 sharpens the paradox between God favouring “the blind ones” (mentioned in v.16), and the bad behaviour of the blind themselves:
ועדי אל ךרדב םירוע יתכלוהו καὶ ἄξω τυφλοὺς ἐν ὁδῷ, ᾗ οὐκ ἔγνωσαν,
םכירדא ועדי־אל תוביתנב καὶ τρίβους, οὓς οὐκ ᾔδεισαν, πατῆσαι ποιήσω αααὐαὐὐὐτούςτούςτούς· τούς רואל םהינפל ךשחמ םישא ποιήσω αααὐαὐὐὐτοτοτοῖῖῖῖςςςς τὸ σκότος εἰς φῶς το
רושימל םישקעמו καὶ τὰ σκολιὰ εἰς εὐθεῖαν·
םתישע םירבדה הלא ταῦτα τὰ ῥήµατα ποιήσω םיתבזע אלו καὶ οὐκ ἐγκαταλείψω ααααὐὐὐὐτούςτούςτούςτούς.
רוחא וגסנ ααααὐὐὐὐτοτοτοτοὶ ὶ ὶ ὶ δδδδὲὲὲὲ ἀπεστράφησαν εἰς τὰ ὀπίσω
43:25–26
In 43:26 σύ may have been interpolated in order to intensify the contrast between God (ἐγώ), who will not remember the sins of his people, and the people of Israel themselves (σύ), who ought to remember their own sins:
ינעמל ךיעשפ החמ אוה יכנא יכנא ἐἐἐἐγώγώγώγώ εἰµι ἐἐἐἐγώγώγώ εἰµι ὁ ἐξαλείφων τὰς ἀνοµίας σου γώ רכזא אל ךיתאטחו καὶ οὐ µὴ µνησθήσοµαι.
דחי הטפשנ ינריכזה σσσσὺὺὺὺ δὲ µνήσθητι καὶ κριθῶµεν·
קדצת ןעמל התא רפס λέγε σσσὺσὺὺὺ τὰς ἀνοµίας σου πρῶτος, ἵνα δικαιωθῇς.
45:4
God’s gracious dealings with his people are once again put in opposition to Israel’s own obstinacy in 45:4:
יריחב לארשיו בקעי ידבע ןעמל ἕνεκεν Ιακωβ τοῦ παιδός µου καὶ Ισραηλ τοῦ ἐκλεκτοῦ µου ךנכא ךמשב ךל ארקאו ἐἐἐἐγγγγὼὼὼ καλέσω σε τῷ ὀνόµατί σου καὶ προσδέξοµαί σε, ὼ ינתעדי אלו σσσσὺὺὺὺ δὲ οὐκ ἔγνως µε.
65:21–22
αὐτοὶ stands opposite to ἄλλοι:
םיתב ונבו καὶ οἰκοδοµήσουσιν οἰκίας ובשיו καὶ ααααὐὐὐὐτοτοτοὶὶὶὶ ἐνοικήσουσι, το
םימרכ ועטנו καὶ καταφυτεύσουσιν ἀµπελῶνας
םירפ ולכאו καὶ ααααὐὐὐὐτοτοτοὶὶὶὶ φάγονται τὰ γενήµατα αὐτῶν· το ונבי אל καὶ οὐ µὴ οἰκοδοµήσουσι
בשי רחאו καὶ ἄἄἄἄλλοιλλοιλλοιλλοι ἐνοικήσουσι, ועטי אל καὶ οὐ µὴ φυτεύσουσι לכאי רחאו καὶ ἄἄἄἄλλοιλλοιλλοιλλοι φάγονται·
Chs. 41–66
In chapters 41–66 (in particular 41–49) of the Hebrew text of Isaiah the independent pronouns יכנא and ינא appear more than ninety times in divine speech. The Greek translation renders these pronouns generally by ἐγώ and sometimes by εἰµί. Besides, the translator seems to have added ἐγώ repeatedly:58
41:17 םנעא הוהי ינא ἐἐἐἐγγγγὼὼὼὼ κύριος ὁ θεός, ἐἐἐἐγγγγὼὼὼὼ ἐπακούσοµαι
לארשי יהלא ὁ θεὸς Ισραηλ
41:25 ןופצמ יתוריעה ἐἐἐἐγγγγὼὼὼὼ δὲ ἤγειρα τὸν ἀπὸ βορρᾶ 44:3 אמצ־לע םימ־קצא יכ ὅτι ἐἐἐἐγγγγὼὼὼὼ δώσω ὕδωρ ἐν δίψει 45:4 ךמשב ךל ארקאו ἐἐἐἐγγγγὼὼὼὼ καλέσω σε τῷ ὀνόµατί σου59 45:7 רוא רצוי ἐἐἐἐγγγγὼὼὼὼ ὁ κατασκευάσας φῶς
45:12 יתיוצ םאבצ־לכו ἐἐἐἐγγγγὼὼὼὼ πᾶσι τοῖς ἄστροις ἐνετειλάµην.
45:19 קדצ רבד הוהי ינא ἐἐἐἐγώγώγώγώ εἰµι ἐἐἐἐγώγώγώγώ εἰµι κύριος λαλῶν δικαιοσύνην 46:4 אוה ינא הנקז־דעו ἕως γήρους ἐἐἐἐγώγώγώγώ εἰµι,
הביש־דעו
לבסא ינא καὶ ἕως ἂν καταγηράσητε, ἐἐἐἐγώγώγώγώ εἰµι· ἐγὼ ἀνέχοµαι ὑµῶν 47:6 ךדיב םנתאו ἐἐἐἐγγγγὼὼὼὼ ἔδωκα εἰς τὴν χεῖρά σου
48:4 התא השק יכ יתעדמ γινώσκω ἐἐἐἐγγγγὼὼὼ ὅτι σκληρὸς εἶ ὼ 56:4 יתצפח רשאב ורחבו καὶ ἐκλέξωνται ἃ ἐἐἐἐγγγγὼὼὼ θέλω ὼ
58:6 והרחבא םוצ הז אולה οὐχὶ τοιαύτην νηστείαν ἐἐἐἐγγγὼγὼὼὼ ἐξελεξάµην 65:12 ברחל םכתא יתינמו ἐἐἐἐγγγγὼὼὼὼ παραδώσω ὑµᾶς εἰς µάχαιραν
Also the following verses illustrate the possible addition of independent subject pronouns:
1:29 םיליאמ ושבי יכ διότι αἰσχυνθήσονται ἐπὶ τοῖς εἰδώλοις αὐτῶν, תדמח רשא ἃ ααααὐὐὐὐτοτοτοτοὶὶὶὶ ἠβούλοντο
3:14 אובי טפשמב הוהי ααααὐὐὐὐττττὸὸὸςςςς κύριος εἰς κρίσιν ἥξειὸ 60
58 For another case where ἐγώ has been used for God in these LXX chapters while ינא is missing in the Hebrew, see 47:10 ינאר ןיא / Ἐγώ εἰµι, καὶ οὐκ ἔστιν ἑτέρα.
59 Cf. ἐγώ in 45:2,3,5,6,7 (2x, one of which is a plus),8,12 (3x, one of which is a plus),13,18,19 (2x, one of which is a plus),21, and 22. In sum, ἐγώ occurs sixteen times in LXX Isa 45, four of which are pluses.
