Year-end Sale % OFF 
Abstract
The Septuagint (LXX) generally approached the antiphrastic, euphemistic use of ברך [bless] with a literal translation of ברך with εὐλογέω. This choice produced a Hebraism, as the Greek verb is not generally used antiphrastically. The translators may have expected the Greek audience to track with the figurative usage. Job contains four of the six uses of this euphemism, and LXX Job is evenly split between the use of εὐλογέω and the use of more creative renderings. These creative renderings in Job 1:5 and 2:9 reflect the exegesis of the translator.Contribution: The contribution of this research article is its focus on the phenomenon of euphemism in Biblical Hebrew and the implications of non-literal renderings in the Septuagint for a theologically-significant Hebrew euphemism. The article fits within the scope of the journal as a contribution to this special collection on the Septuagint.
Highlights
This study focuses on euphemism in the Bible, the euphemistic use of [ ברךbless] in Biblical Hebrew (BH) and its rendering in the Septuagint (LXX)
Four of the six places in the Hebrew Bible where ‘bless’ is used with the sense of ‘curse’ are found in the prologue to the Book of Job (1:5, 11; 2:5, 9); the interpretation of this word in Job is a central concern of the study
Biblical euphemisms related to speaking against God should probably be understood against this anthropological background as a fear-based taboo, meaning that the euphemism originated from fear that speaking badly about a god would draw the god’s wrath on oneself
Summary
This study focuses on euphemism in the Bible, the euphemistic use of [ ברךbless] in Biblical Hebrew (BH) and its rendering in the Septuagint (LXX). Biblical euphemisms related to speaking against God should probably be understood against this anthropological background as a fear-based taboo, meaning that the euphemism originated from fear that speaking badly about a god would draw the god’s wrath on oneself The power of such a taboo changes over time; whilst the Hebrew scribes may have altered the text to avoid irreverent references to God, later translators may have not felt as strongly against transmitting a text that stated directly that someone cursed God In the Hebrew Bible, the most well-known example of euphemistic avoidance of blasphemy is the use of [ ברךbless] with the meaning of ‘curse’ (apparently as a substitution for [ קללcurse]) This euphemistic substitution occurs six times (cf Table 1) but in only two different literary contexts (1 Ki 21:10, 13 [LXX 3 Kingdoms 20:10, 13]; Job 1:5, 11; 2:5, 9)
Sign-in/Register to view highlights & summary Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
