Abstract
The question of Septuagint theology is addressed across the volume’s eighteen chapters. M. Rösel argues that conceptions of nomos in the Twelve Prophets reveals converging theology within the Septuagint. A. Brodersen discusses how Sirach promotes different views of bible over recensions, and thus, a reconstruction of Septuagint theology which does not appreciate these changes is pre-emptive. J. Naudé and C. Miller-Naudé focus on mqdš in translation, which suggests that preference for certain translations shifted over time. B. Schmitz discusses the elders and the terms used to name associated collectives. M. van der Meer examines the wide semantic meanings of covenant/testament in Jewish Greek literature and documentary sources, which suggests that diathēkē may have found favour because it did not entail unwanted elements of other legal agreements. M. Müller examines how Jerome arrived at his comments on the Septuagint and turned to ‘Hebrew veritas’. L. Perkins concludes that the Exodus translator’s theology of diaspora sought to define identity and practice in tension between the localised and global presence of the deity. J. Maurais examines various translation choices in conveying divine care in Deuteronomy. F. Ueberschaer discusses gobbets of Hosea 1–2 and how different theologies in the transmission history may be revealed through textual variation. K. Finsterbusch discusses Ezekiel 40–48 and the tripartite instructions within which suggest this section is a ‘book within the book’ across the two major recensions. W. Kraus examines the identities and understandings of the divine beings portrayed in Daniel 7 in Aramaic and the Greek versions. J. Cook examines Proverbs 1, 2 and 8 within the context of the book as a whole. Herein, C. frequently, and in my view mistakenly, juxtaposes ‘a Jewish-Hellenistic approach contrary to a Hellenistic-Jewish one’. B. Beeckman discusses how tbʿwt is translated in Septuagint Proverbs wherein standard translations to ‘abomination’ (bdelugma and cognates) are avoided for different theological and stylistic reasons. B. Ego explores how the deity is portrayed as judge, healer, and king throughout Tobit for those in diaspora. N. Allen tries to date the Gii recension of Tobit through general comparison with different Jewish theologies (i.e., Pharisees) and their assumed emergence. P. Jordaan suggests that Second Maccabees 6.18–7.42 can be freshly read (although this is not the case) as a narrative to instruct the reader. J. van Henten examines how divine action is differently narrated and stated by characters in 1 Macc. Finally, P. Nagel examines the use of kurios as a divine name and theos as a sub-category of divinity in Sirach. The contributions allow one to see the diversity in translational approaches and the range of purposes for which a Hebrew-Greek translator in antiquity sought to render the text, often to clarify a theological perspective.