The Greek Book of Jeremiah: Studies on Its Composition and Translation

耶利米有两个主要版本（希伯来文MT-Jeremiah和希腊文LXX-Jeremiah）。这两个文本的结构（例如，反对外国的神谕的位置不同）和大小（LXX-Jer比MT-Jer短七分之一）都有很大的不同。差异如此显著，以至于学者们甚至可以说耶利米书是两卷不同的书。关于这两个文本之间的关系的问题是有争议的（特别是关于LXX-Jer的非马所拉希伯来语Vorlage的存在问题）。然而，大多数学术文献关注的是《耶利米书》的希伯来文文本，并只考虑到它与MT-Jer的关系。希腊文本的耶利米还没有研究在其本身的权利，因为这样的考试需要在古典语言学领域的特殊知识。拟议的项目希望解决这一令人惊讶的需求。首先，希腊文《耶利米书》的结构和内容要进行考察，尤其是在过渡段落中的语言特征（如关键公式），以及不同层次的交流（叙述者-读者，耶利米-收件人等）。在此检查的基础上，将描述LXX-Jer的组成概况。以下问题需要回答：组成是否连贯（神谕反对外国的立场）？哪些基本原则支配着LXX-Jer的结构（时间顺序，“神学”标准）？其次，要考察一些示范单位的语言和修辞。在这方面需要问以下几个问题：虽然翻译的最基本规范是同构，但正如人们经常提到的那样，译者是否注意到他的文本的文学品质？他是否使用了目标希腊语言和文化的修辞手法？是只有一个译者还是有更多的译者（书中各部分的差异）？对演讲修辞的观察能否提供译者所处文化环境和翻译目的的信息？这些问题的答案将对耶利米书的研究以及七十士译本的研究产生重大影响。

Jeremiah exists in two main versions (Hebrew MT-Jeremiah und Greek LXX-Jeremiah). Both texts impose a significantly different structure (for example a different position of the oracles against foreign nations) and size (LXX-Jer is about one seventh shorter than MT-Jer). The differences are so significant that scholars can even speak of two different books of Jeremiah. The question of the relationship between the two texts is debated (especially the question of the existence of a non-masoretic Hebrew Vorlage of LXX-Jer). However, most scholarly literature focuses on the Hebrew text of Jeremiah and asks for LXX-Jer only with regard to its relation to MT-Jer. The Greek text of Jeremiah has not yet been studied in its own right as such an examination requires special knowledge in the field of classical philology. The proposed project wants to address this surprising desideratum. Firstly, structure and content of the Greek Jeremiah are to be examined especially with regard of linguistic features (like key formulae) in transitional passages as well as with regard to the different levels of communication (narrator - readers, Jeremiah - addressees etc). On the basis of this examination the profile of the composition of LXX-Jer will be described. The following questions need to be answered: Is the composition coherent (position of the oracles against foreign nations)? Which underlying principles govern the structure of LXX-Jer (chronological order, "theological" criteria)? Secondly, some exemplary units are to be examined with respect of their language and rhetoric. The following questions need to be asked in this regard: Though the most basic norm of the translation is that of isomorphism, as is often noted, did the translator pay attention to literary quality of his text? Did he use rhetorical devices of the target Greek language and culture? Was there one translator or were there more (differences in the parts of the book)? Can observations about the rhetoric of the speeches provide information about the cultural milieu of the translator(s) and the purpose of the translation? The answers to these questions will influence both the study of the Book of Jeremiah as well as the study of the Septuagint in general significantly.