
Contents
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3.1 Greek Creation Myth and Sexual Partnership 3.1 Greek Creation Myth and Sexual Partnership
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3.2 The Letter of Aristeas and Philo's Life of Moses 3.2 The Letter of Aristeas and Philo's Life of Moses
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3.3 The First Translation 3.3 The First Translation
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3.4 The Septuagint Text 3.4 The Septuagint Text
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3.4(a) Male and Female (1:26–28) 3.4(a) Male and Female (1:26–28)
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3.4(b) Man (2:7, 9, 15–17) 3.4(b) Man (2:7, 9, 15–17)
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3.4(c) Woman (2:18–25) 3.4(c) Woman (2:18–25)
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3.4(d) Seeing (3:1–13) 3.4(d) Seeing (3:1–13)
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3.4(e) Consequences (3:14–24) 3.4(e) Consequences (3:14–24)
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3.4(f) Generation (4:1–2, 17, 25) 3.4(f) Generation (4:1–2, 17, 25)
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3.5 The Septuagint – Concluding Remarks 3.5 The Septuagint – Concluding Remarks
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3 The Septuagint: The Story of Andrew and Zoe
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Published:October 2011
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Abstract
Greek creation myths, literature and philosophy come under scrutiny, particularly as relating to suggestions of misogyny in ancient Greece. Although Plato seems to favour women, male domination thwarts practical emancipation. Aristotle's views, still less positive, apparently favour a strictly hierarchical relationship. Scholarly consensus regards the Letter of Aristeas (and its androcentric remarks) as a document devised to lend authority to the Septuagint translation by giving details of its procedure. The importance of the LXX itself lies not only in its content or its adoption as the authentic Old Testament by Christianity; its identity as a Jewish/Hellenistic document, devised for Diaspora Jews, makes it important for this study. The LXX also represents the ‘quantum leap’ from Semitic to Indo‐European language, bringing incompatibilities of grammar, syntax and even transliteration. The Greek often attempts to mimic the Hebrew syntax, and inevitably much of the Hebrew word‐play is lost in translation.
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