The Two Texts Examined
A Brief overview of the Greek Translator
No two translators work exactly alike. Such a simple fact has helped textual scholars determine that a different person translated each book of the Pentateuch into Greek.[16] Though all translated the books of the Pentateuch tightly, each varies in degree of “stereotyping.”[17] Some go so far as to say “The Septuagint is only half a translation. The vocabulary has been changed, but seldom the construction.”[18] Others say, “It is beyond question that the majority of the books of the LXX exhibit, to a greater or lesser degree, features that are abnormal for Greek and must be due to the influence of a Semitic language.”[19]
The translator of Numbers ties his Greek text very closely to the Hebrew text. He often uses Hebraisms that would give the Greek reader a moment’s pause (i.e. Num. 22:24 and 24:4 use a construct which can only be described by its name — the “nominative absolute”[20]). At other times, he translates without using “standard” Greek. For example, the commonly used comparative men…de construct appears only once (Num. 22:33). Similarly, he uses the conjunction de only 74 times total. Many times, he reserves de to translate a :w on a nonverb, showing his understanding of the disjunctive qualities of the Hebrew waw-disjunctive.[21] Other examples of his rigidity and its implications may wait until the situations arise.
Verse-by-Verse
Verse 12
Textually, verse 12 of the LXX and the MT have the most differences of the passage (see Appendix II). However, the differences mean little. The LXX adds a few pieces of information having no theological impact on the text. The LXX explicitly refers to the land as “Canaan” and says God has given the land for the Israelites “to take possession.” A similar occurrence in the next verse adds “at Mount Or,” telling where Aaron died. The MT calls the mountain Moses should climb “Abarim” but the LXX uses “Nabau.” However, Abarim refers to the entire region of mountains, while Nabau is a specific mountain in the region.[22]
Two grammatical notes need mentioning. First, pros translates ‘al in ‘al-Mosheh. Strictly speaking, the dative case would suffice to represent the preposition[23] giving te Mouse instead of pros Mousen. Second, the eis here is in its classical sense of “to.” Some uses in the LXX require “at” or “in” instead of “to” (cf. Gen 37:13; Jos 7:22; and Jud 14:1).[24] “To” fits this context best.
Verse 13
Textually, the only difference has already been noted. Grammatically, this verse contains the first of four occurrences of k’shr in the passage. The preposition K before ‘esher means properly “in accordance to the fact that.”[25] In vv. 13, 22, and 23 the LXX contains either katha or a compound of katha to translate k’shr. However, katha and its compounds mean “as, just like.”[26] Such a meaning aligns more to the immediate context than “in accordance to the fact that.” The above translations reflect “just as” instead of “because” in the three verses. The occurrence of k’shr in verse 14 has such a meaning and the LXX uses a different word to express the different meaning. In verse 14, dioti (“because”[27]) correctly translates k’shr where it means “in accordance to the fact that.”
Verse 14
The first item of interest is the Hebrew play on words between the names of the places (“Water of Strife” and “Holy”) and the actions of the parties (“Strive against YHWH” and “Show YHWH as Holy”). Unfortunately, the LXX translator misses the play on words. As he correctly understand Kadesh as a proper noun, he transliterated it. However, he translated Meribah in “water of Meribah” with “dispute” (antilogias) instead of the word he used earlier in the verse (“resistance”, antipiptein). While he misses the Hebrew play on words, his choice of wording accurately shows the worse sin is in the words of Moses[28] instead of the actions of the people. Likewise, Psalm 106:33 says Moses spoke with “rash words” (NIV). In this case, the translator breaks his stereotyping to make sure the readers see the correct point.
Verse 15
Numbers 27:15 contains the Hebrew infinitive absolute le’mor.[29] Usually, the LXX translates le’mor with legon. However, no legon exists in verse 15. At the same time, legon exists in verse 18 where the MT has no le’mor. Throughout the canon, the translators of the LXX introduced an irregularity into Greek nonexistent in the classical writings.[30] Though the participle legon could introduce a speech in classical Greek, the LXX form is almost always the masculine legon no matter the subject (making for some interesting literal translations). The reason being that the Hebrew infinitive absolute is fixed in form. The Greek of Numbers contains no other form besides legon to introduce speeches.
In fact, few books in the LXX fare better. Legon may appear with an impersonal subject (i.e. 3 Kingdoms 20:9; Jonah 3:7). In Gen 15:1; 1 Kingdoms 15:10; and 4 Kingdoms 18:36, the masculine legon refers to a neuter or feminine noun.[31] Rarely do the subjects and participles agree as in 1 Kingdoms 19:11 (legousa) and Dt. 13:12 (legonton).
To be continued…
16 Emmanuel Tov, Text Critical Use of the Septuagint in Biblical Research (Jerusalem: Simor Ltd., 1981), 48.
17 The use of the same word in the target language for a specific word in the source, no matter how different the context may be. Aquila is a prime example of a stereotyping translator. Ibid., 54 and 82.
18 F. C. Conybeare and St. George Stock, A Grammar of Septuagint Greek (Grand Rapids, Michigan: Zondervan), §38.
19 J. A. L. Lee, LXX: A Lexical Study of the Septuagint Version of the Pentateuch, 11-12.
20 Conybeare and Stock, A Grammar of Septuagint Greek, §51.
21 Bruce K. Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax, (Winona Lake, IN: Eisenbrauns, 1990), §39.2.3, pg. 650.
22 Philip J Budd, Numbers, Word Biblical Commentary (Waco, Texas: Word Books, 1984), 306.
23 Conybeare and Stock, A Grammar of Septuagint Greek, §89.
24 Conybeare and Stock, A Grammar of Septuagint Greek, §90.
25 Ronald J. Williams, Hebrew Syntax: An Outline 2d ed. (Toronto: University of Toronto Press, 1976), §260.
26 Barclay M. Newman, Jr. A Concise Greek-English Dictionary of the New Testament (Stuttgart, Germany: Biblia-Druck, 1993), 89.
27 Ibid., 47.
28 To paraphrase, “Must Aaron and I bring water for you out of this rock.” Timothy R. Ashley, The Book of Numbers, NICOT (Grand Rapids: Eerdmans, 1993), 385.
29 BDB s.v. ‘mr.
30 Conybeare and Stock, A Grammar of Septuagint Greek, §112.
31 Ibid.
