Per the Hebrew Wikipedia Entry Identifying [עקילס הגר]; New research into Library of Celsus:
Modern scholarship increasingly identifies the Bible translator Aquila of Sinope with the Roman Consul Tiberius Julius Aquila Polemaeanus, a figure who bridged the peak of imperial administration and Rabbinic tradition. This identification is secured by the family's ancestral ties to Pontus—where his father, Celsus, served as Governor—and their likely descent from the Polemonid royal dynasty (Kingdom of Pontus; King Polemon I Pythodoros etc.), providing the historical context for Aquila's "Sinope" epithet, and possible royal blood.
As a Consul and member of the Amici Principis, he fulfills the biographical requirements of the "relative of Hadrian" described in both the Jerusalem Talmud and patristic records as the official dispatched to oversee the architectural reconstruction of Jerusalem. His patronage of the Library of Celsus in Ephesus, gathering the scrolls for the study, demonstrates a profound literacy and expertise that correlate with his later production of an ultra-literal Greek recessio (revision) of the Hebrew Bible under the tutelage of Rabbi Akiva. It is possible, that Onkelos was the Aramaic version collected by Aquila, and so they are the same person. However, the Aramaic version was likely just compiled by Aquila, not written by him (as the Bavli notes); it is unlikely he did both translations. (Jerusalem Talmud Megillah 1:9:5; See Megillah 3a, recompiled from time of Ezra).
Ultimately, the onomastic match between the library's Greek inscriptions (Ακυλας) and the Rabbinic transliteration (עקילס) the proselyte, suggests an common historical trajectory: an elite Roman magistrate who leveraged his wealth and education to procure knowledge and scrolls, and became the premier Jewish Greek voice for Jewish scripture.
Frederick Field Origen Hexapla.
[1] Hebrew and Latin (Top Line)
[2] Greek - Septuagint (Second Line); Indicated by the abbreviation Ο' (for Hoi Hebdomēkonta, "The Seventy"):
[3] Aquila (Third Line); Indicated by the abbreviation 'Α. (Aquila translator known for literalism).
[4] Greek - Symmachus (Fourth Line); Indicated by the abbreviation Σ.
[1] Hebrew and Latin (Top Line)
[2] Greek - Septuagint (Second Line); Indicated by the abbreviation Ο' (for Hoi Hebdomēkonta, "The Seventy"):
[3] Aquila (Third Line); Indicated by the abbreviation 'Α. (Aquila translator known for literalism).
[4] Greek - Symmachus (Fourth Line); Indicated by the abbreviation Σ.
Genesis 41:43:
וַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃
and he made him to ride in the second chariot which he had; and they cried before him, Avrekh (Bow the knee): and made him ruler over all the land of Miżrayim.
Focus is on the Hebrew word אַבְרֵךְ (Abrech), which scholars have interpreted in different ways; See Rashi et al.:
1. Hebrew and Latin (Top Line)
Hebrew: וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ (Vayyiqrě'u lěphanaw 'abhrēkh)
Latin: Et clamarunt ante eum, Abrech. Translation: "And they cried out before him, 'Abrech'."
Hebrew: וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ (Vayyiqrě'u lěphanaw 'abhrēkh)
Latin: Et clamarunt ante eum, Abrech. Translation: "And they cried out before him, 'Abrech'."
2. Septuagint (Second Line):
Greek: καὶ ἐκήρυξεν ἔμπροσθεν αὐτοῦ κήρυξ.
Translation: "And a herald proclaimed before him."
Note: Abrech related to a word for "herald."
Greek: καὶ ἐκήρυξεν ἔμπροσθεν αὐτοῦ κήρυξ.
Translation: "And a herald proclaimed before him."
Note: Abrech related to a word for "herald."
3. Greek - Aquila (Third Line).
Greek: καὶ ἐβόησεν ἐνώπιον αὐτοῦ γονατίζειν.
Translation: "And he cried out before him to kneel."
Note: Aquila derives the word from the Hebrew root brk, meaning "knee" or "to kneel." This is the most common modern Rabbinic interpretation (i.e., "Bow the knee!"); See Ibn Ezra;[Sifrei Devarim 1: 20; See Rashi Id; Bereshit Rabbah 90:3].
Greek: καὶ ἐβόησεν ἐνώπιον αὐτοῦ γονατίζειν.
Translation: "And he cried out before him to kneel."
Note: Aquila derives the word from the Hebrew root brk, meaning "knee" or "to kneel." This is the most common modern Rabbinic interpretation (i.e., "Bow the knee!"); See Ibn Ezra;[Sifrei Devarim 1: 20; See Rashi Id; Bereshit Rabbah 90:3].
4. Greek - Symmachus (Fourth Line).
Greek: καὶ ἐβόησεν ἔμπροσθεν αὐτοῦ ἀβρήχ.
Translation: "And he cried out before him, 'Abrech'."
Note: Symmachus chose to transliterate the Hebrew word; exact meaning already debated in antiquity.
Greek: καὶ ἐβόησεν ἔμπροσθεν αὐτοῦ ἀβρήχ.
Translation: "And he cried out before him, 'Abrech'."
Note: Symmachus chose to transliterate the Hebrew word; exact meaning already debated in antiquity.
Translation of Note 34
34 Jerome [writes]: "And a herald cried out before him. For which Aquila translated: and he cried out a kneeling in his sight...
From this, it seems to me that it should not be understood so much as 'herald' or 'kneeling' (which can be accepted as a way of greeting or honoring Joseph), as that which the Hebrews Targum Jonathan and Jerusalem Targum: This is the father of the king, great in wisdom and tender (rakh) in years] hand down, saying that 'tender father' is translated from this word: for AB is indeed called 'father,' and RECH [means] 'delicate' or 'most tender'."
Origen had preceded [this view] in the Catena of Nicephorus, p. 461: "The Hebrew has abrech, which properly signifies 'tender father'; and appropriately so: for although being young in age, he showed a saving leadership like a father to the Egyptians. However, the word signifies nothing other than 'kneeling'. Codex X provides: 'Aquila: he kneels'; while Codex 127 [provides]: 'Aquila: to kneel,' in agreement with the Graeco-Venice translator, who renders it gonypetein (to fall on one's knees)."
34 Jerome [writes]: "And a herald cried out before him. For which Aquila translated: and he cried out a kneeling in his sight...
From this, it seems to me that it should not be understood so much as 'herald' or 'kneeling' (which can be accepted as a way of greeting or honoring Joseph), as that which the Hebrews Targum Jonathan and Jerusalem Targum: This is the father of the king, great in wisdom and tender (rakh) in years] hand down, saying that 'tender father' is translated from this word: for AB is indeed called 'father,' and RECH [means] 'delicate' or 'most tender'."
Origen had preceded [this view] in the Catena of Nicephorus, p. 461: "The Hebrew has abrech, which properly signifies 'tender father'; and appropriately so: for although being young in age, he showed a saving leadership like a father to the Egyptians. However, the word signifies nothing other than 'kneeling'. Codex X provides: 'Aquila: he kneels'; while Codex 127 [provides]: 'Aquila: to kneel,' in agreement with the Graeco-Venice translator, who renders it gonypetein (to fall on one's knees)."
Genesis 41:45:
Translation of the Main Text: Ancient Greek Translations:
Hebrew: צָפְנַת פַּעְנֵחַ (Tsofnat Pa'neach]
Hebrew: צָפְנַת פַּעְנֵחַ (Tsofnat Pa'neach]
Septuagint (LXX): Ψονθομφανήκ (Psonthomphanēk) or variants like Ψομθομφανήχ. Interpreted as something like "the one who furnishes/sustains the nourishment of life" or "revealer of things" (from roots involving "reveal/show" (phan-) and possibly "nourishment" or "life/sustenance"). Influenced later Latin Vulgate: salvator mundi ("savior of the world").
Aquila: Σαμφανή (Samphanē) or variants like Ἀσαμφανή/Σαφαμφανή. Likely intended to evoke "revealer" or "one who makes manifest" (from Greek roots related to "appear/reveal"). [Rashi].
Symmachus: Σαφαθφανή (Saphathphanē). Similar to Aquila, focusing on clarity and fidelity to the Hebrew, again suggesting "revealer" or "decoder."
Syriac (Peshitta) version: ὁ εἰδὼς τὰ κρυπτά.
Direct translation: "The one who knows hidden things" — aligns closely with the Hebrew "revealer of secrets" idea."
Direct translation: "The one who knows hidden things" — aligns closely with the Hebrew "revealer of secrets" idea."
Translation of Note 36
36 [Bernard de] Montfaucon, from the Royal Manuscripts:
"The spelling Asamphane is found in the Catena of Nicephorus, p. 462, and Saphamphane in Origen’s Works, Vol. II, p. 46. Procopius [of Gaza] in the Catena of Nicephorus (same page) writes: 'Psombonphanech (sic) is interpreted as "he revealed hidden things"; and according to the Syrian, "the one who knows hidden things."'
Origen (in the same source) writes slightly differently: 'Psomthomphanech, which is interpreted as "the one to whom the future was revealed."'
Jerome [writes]: 'Although in Hebrew this name sounds like "the discoverer of hidden things," nevertheless, because it was given by an Egyptian, it ought to follow the logic of that language. It is therefore interpreted in the Egyptian speech as SAPHANETH PHANEE, or as the Septuagint (LXX) preferred to translate it, Psomthom-Phanech, meaning "Savior of the World" (salvator mundi) [thus in the text of Codex 75: "who is the savior of the world"], because he delivered the whole earth from the destruction of the imminent famine.'"[See Ibn Ezra; Rashi says there is no word like this in all the Bible; evidently, it was an Egyptian word].
36 [Bernard de] Montfaucon, from the Royal Manuscripts:
"The spelling Asamphane is found in the Catena of Nicephorus, p. 462, and Saphamphane in Origen’s Works, Vol. II, p. 46. Procopius [of Gaza] in the Catena of Nicephorus (same page) writes: 'Psombonphanech (sic) is interpreted as "he revealed hidden things"; and according to the Syrian, "the one who knows hidden things."'
Origen (in the same source) writes slightly differently: 'Psomthomphanech, which is interpreted as "the one to whom the future was revealed."'
Jerome [writes]: 'Although in Hebrew this name sounds like "the discoverer of hidden things," nevertheless, because it was given by an Egyptian, it ought to follow the logic of that language. It is therefore interpreted in the Egyptian speech as SAPHANETH PHANEE, or as the Septuagint (LXX) preferred to translate it, Psomthom-Phanech, meaning "Savior of the World" (salvator mundi) [thus in the text of Codex 75: "who is the savior of the world"], because he delivered the whole earth from the destruction of the imminent famine.'"[See Ibn Ezra; Rashi says there is no word like this in all the Bible; evidently, it was an Egyptian word].
Ed Note: Modern: Nearly all modern scholars agree that the second element, -Paaneah (or -paneah), derives from Egyptian ꜥnḫ (ankh), meaning "life" or "lives." The first element (Zaphnath- or similar) is more debated:
[a] One is proposed by Georg Steindorff in 1889: Reconstructed Egyptian: ḏd pꜣ nṯr iw.f ꜥnḫ (Middle Egyptian: roughly ḍjed pa netjer iw.ef ankh). Meaning: "The god says/spoke: he shall live" or "God speaks [and] he lives." Kenneth Kitchen notes two issues: [1] This name type (with "the god speaks...") is attested only from the 11th century BCE onward, not earlier when Joseph is traditionally placed. Real examples always specify a particular deity (e.g., Amun or Osiris), never generic "the god".
[b] Another option: Provideror sustainer of life/nourishment; Variations include: "Nourisher of the living," "furnisher of sustenance," or "he who furnishes the nourishment of life." Some tie it to Egyptian terms for "provision" or "food of life," with ꜥnḫ implying sustained life in the second word.
Saddia Goan: מוצ̇ח אלכ̇פאיא is the Judeo-Arabic rendering of the mysterious name צָפְנַת פַּעְנֵחַ (Zaphnath-Paaneah). It translates to something like "Revealer of Abundance", or "Provider of Sustenance" (from Arabic roots related to "correct/clarify" + "sufficiency/provision"); similar to traditional interpretations as both "revealer of secrets" or "savior/nourisher."
Jozef Vergote (1959): pꜣ s nty ꜥm=f nꜣ iḫ.t – "The man who knows things" (fitting the "revealer of secrets" tradition, based on the Septuagint Greek form).
Genesis 43:11:
וַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־כֵּ֣ן ׀ אֵפוֹא֮ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֙רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בׇּטְנִ֖ים וּשְׁקֵדִֽים׃
Then their father Israel said to them, “If it must be so, do this: take some of the choice products of the land in your baggage, and carry them down as a gift for the man—some balm and some honey, gum, ladanum, pistachio nuts, and almonds.
Main Text Translation
Hebrew: נְכֹאת (Někhōth) — An aromatic resin.
Latin: Styracis — "Of Styrax" (a fragrant resin).
Septuagint (Ο'): θυμίαμα (thymiama) — "Incense."
Aquila ('Α.) and Symmachus (Σ.): στύρακα (styraka) — "Styrax." Another [Anonymous Translator] ("Αλλος): λάδανον (ladanon) — "Ladanum" (a gum resin from rockrose).
Hebrew: נְכֹאת (Někhōth) — An aromatic resin.
Latin: Styracis — "Of Styrax" (a fragrant resin).
Septuagint (Ο'): θυμίαμα (thymiama) — "Incense."
Aquila ('Α.) and Symmachus (Σ.): στύρακα (styraka) — "Styrax." Another [Anonymous Translator] ("Αλλος): λάδανον (ladanon) — "Ladanum" (a gum resin from rockrose).
Translation of Note 7. Note 7: [Refers to the Syro-Hexaplaric version in Syriac script]. Cf. on Chapter 37:25.
Jerome [writes]: "We have included this section so we might know that where our manuscripts have thymiama (incense), the Hebrew has NECHOTHA, which Aquila translated as storax [styrax]. From this, the 'house of nechotha' [house of spices] mentioned in Isaiah 39:2 is most clearly understood to be a chamber for incense or storax, because various aromatics were stored there." Sallon, S. et al. Characterization and analysis of a Commiphora species germinated from an ancient seed suggests a possible connection to a species mentioned in the Bible. Commun Biol 7, 1109 (2024).
Jerome [writes]: "We have included this section so we might know that where our manuscripts have thymiama (incense), the Hebrew has NECHOTHA, which Aquila translated as storax [styrax]. From this, the 'house of nechotha' [house of spices] mentioned in Isaiah 39:2 is most clearly understood to be a chamber for incense or storax, because various aromatics were stored there." Sallon, S. et al. Characterization and analysis of a Commiphora species germinated from an ancient seed suggests a possible connection to a species mentioned in the Bible. Commun Biol 7, 1109 (2024).
Translation of Note 8.
Note 8: "Thus [the reading appears] near thymiama (incense) in the margin by a second hand in Codex VII; this hand prefers to read 'stacte and incense' instead of 'incense and stacte.' Therefore, nothing prevents us from referring this reading to the Hebrew word לֹט (lot)."
Note 8: "Thus [the reading appears] near thymiama (incense) in the margin by a second hand in Codex VII; this hand prefers to read 'stacte and incense' instead of 'incense and stacte.' Therefore, nothing prevents us from referring this reading to the Hebrew word לֹט (lot)."
Genesis 45:24:
וַיְשַׁלַּ֥ח אֶת־אֶחָ֖יו וַיֵּלֵ֑כוּ וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַֽל־תִּרְגְּז֖וּ בַּדָּֽרֶךְ׃
As he sent his brothers off on their way, he told them, “Do not be quarrelsome on the way.”
Debate centers on the Hebrew verb תִּרְגְּזוּ (tirgězû).
Main Text Translation:
Hebrew: אַל-תִּרְגְּזוּ בַּדָּרֶךְ ('Al-tirgězû baddārekh)
Latin: Nolite irasci (s[ive] trepidare) in via.
Translation: "Do not be angry (or: do not tremble) on the way." [Rashbam notes the Latin 'Tremble']
Hebrew: אַל-תִּרְגְּזוּ בַּדָּרֶךְ ('Al-tirgězû baddārekh)
Latin: Nolite irasci (s[ive] trepidare) in via.
Translation: "Do not be angry (or: do not tremble) on the way." [Rashbam notes the Latin 'Tremble']
Septuagint (Ο'): μὴ ὀργίζεσθε ἐν τῇ ὁδῷ (mē orgizesthe en tē hodō); Translation: "Do not be angry on the way." [Bekhor Shor, Ibn Ezra. Rashbam, Ralbag; see below quarrel; Possibly related to debate on anger: Taanit 4a.]
Aquila ('Α.): μὴ κλονεῖσθε ἐν τῇ ὁδῷ (mē kloneisthe en tē hodō); Translation (Multiple): "Do not be 'confused' [disturbed, or shaken] on the way." ]
Confusion: Linguistic Literalism. Hebrew root R-G-Z (רָגַז), which primarily means "to shake," "to quiver," or "to be agitated". Matches the "shaking" of the Hebrew root to the state of being unsettled. While the Septuagint and other translators interpreted the intent (anger/fighting), Aquila chose the word that matched the mechanics of the Hebrew verb R-G-Z.
Rashi's First: In terms of Confusion: English Cambridge Short Definition on Greek: "to drive in confusion."; likely the source for the Talmud's exegesis regarding studying Torah on the way, so as not to get 'confused' - Taanit 10b:7; Online Dictionary used: atlas.perseus.tufts.edu).]
[In terms of being 'shaken' or disturbed from fear of thieves: Ramban, Bekhor Shor.]
Symmachus (Σ.): (μὴ) μάχεσθε ([mē] machesthe); Translation: "(Do not) fight/quarrel." [Onkelos / Targum Jonathan / Rashi says it it follows from plain reading, not to fight]."
Another ("Αλλος): (μὴ) θορυβεῖσθε ([mē] thorybeisthe); Translation: "(Do not) be troubled/agitated." [See Aquila above]
Translation of Note 23
Note 23: [Provides the reading in Syriac script from the Syro-Hexapla]."Codex X: [records] Aquila: kloneisthe (be shaken); Symmachus: machesthe (fight).")
Note 23: [Provides the reading in Syriac script from the Syro-Hexapla]."Codex X: [records] Aquila: kloneisthe (be shaken); Symmachus: machesthe (fight).")
Translation of Note 24
Note 24: "Thus in the text of Codex 32 (with [the spelling] thoryb.)."(The editor is noting that this specific reading "do not be troubled" is found directly in the main text of a manuscript called Codex 32, rather than just in a margin.)
Note 24: "Thus in the text of Codex 32 (with [the spelling] thoryb.)."(The editor is noting that this specific reading "do not be troubled" is found directly in the main text of a manuscript called Codex 32, rather than just in a margin.)
וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכׇל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פׇג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃
And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them.
Main Text Translation
Hebrew: וַיָּפָג (Vayyaphag)
Latin: Et frigebat (non commovebatur).
Translation: "And he grew cold (he was unmoved/unaffected)." [Rashi "numb" and Bekhor Shor, Saddia "doubt" and similar]
Hebrew: וַיָּפָג (Vayyaphag)
Latin: Et frigebat (non commovebatur).
Translation: "And he grew cold (he was unmoved/unaffected)." [Rashi "numb" and Bekhor Shor, Saddia "doubt" and similar]
Septuagint (Ο'): καὶ ἐξέστη (kai exestē)
Translation: "And he was stunned."
Translation: "And he was stunned."
Aquila ('Α.): καὶ ἐξένεψεν (kai exenepsen)
Translation: "And he sobered up (or: became alert/recovered)."
Translation: "And he sobered up (or: became alert/recovered)."
[Ed Note: This is according the Midresh Rabbah 95:3, that Jacob suddenly remembered what he was learning with Joseph when they departed, and then asked for a sign in the next verse; Also see Avot DeRabbi Natan 30 end; See also Paaneach Raza; Yitzchak bar Yehudah HaLevi Toasafist:—[it means] his heart was knocking him..." See also Isaac Samuel Reggio id; No other commentator seems aware of Aquilas positive interpretation like the Midrash; this is wonderous].
Symmachus (Σ.): καὶ ἐλειποψύχησε (s[ive] ἐλειποθύμησε)
Translation: "And he fainted (or: his heart failed)." [Ibn Ezra; Ramban, Radak]
Translation: "And he fainted (or: his heart failed)." [Ibn Ezra; Ramban, Radak]
Translation of Note 25.
Note 25: "Codices X, 127. Syro-Hexapla [Syriac text provided], with the Greek added. Jerome imitated Aquila [translating as]: quasi de gravi somno evigilans ('as if waking from a heavy sleep'). Compare Lamentations 2:18 and 3:49 in Hebrew and Septuagint."
Translation of Note 26
Note 26: "Codex X: [records] Symmachus: eleipopsychēse (fainted). Codex 127: [records] Symmachus: elipothymēse (so in text; compare Hexapla on Psalm 76:4). Syro-Hexapla [Syriac text provided]. Compare Hexapla on Psalm 37:9." (Note: Both Greek words used by Symmachus mean to faint or to have one's "breath" or "spirit" leave them from a shock.)
Note 25: "Codices X, 127. Syro-Hexapla [Syriac text provided], with the Greek added. Jerome imitated Aquila [translating as]: quasi de gravi somno evigilans ('as if waking from a heavy sleep'). Compare Lamentations 2:18 and 3:49 in Hebrew and Septuagint."
Translation of Note 26
Note 26: "Codex X: [records] Symmachus: eleipopsychēse (fainted). Codex 127: [records] Symmachus: elipothymēse (so in text; compare Hexapla on Psalm 76:4). Syro-Hexapla [Syriac text provided]. Compare Hexapla on Psalm 37:9." (Note: Both Greek words used by Symmachus mean to faint or to have one's "breath" or "spirit" leave them from a shock.)
וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גֹּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גֹּֽשֶׁן׃
He had sent Judah ahead of him to Joseph, to point the way before him to Goshen. So when they came to the region of Goshen,
Translation of the Main Text
Hebrew: לְהוֹרֹת לְפָנָיו גֹּשְׁנָה (Lehorot lephanav goshnah)
Latin: Ad monstrandum (viam) ante se in Gosen.
Translation: "To show [the way] before him to Goshen."
Hebrew: לְהוֹרֹת לְפָנָיו גֹּשְׁנָה (Lehorot lephanav goshnah)
Latin: Ad monstrandum (viam) ante se in Gosen.
Translation: "To show [the way] before him to Goshen."
Ancient Greek Versions
Septuagint (Ο'): συναντῆσαι αὐτῷ καθ' 'Ηρώων πόλιν.
Translation: "To meet him at Heroonopolis (City of Heroes)."
Note: Septuagint translators identified Goshen with the Egyptian city of Heroonopolis. They also translated "to show" as "to meet"
Septuagint (Ο'): συναντῆσαι αὐτῷ καθ' 'Ηρώων πόλιν.
Translation: "To meet him at Heroonopolis (City of Heroes)."
Note: Septuagint translators identified Goshen with the Egyptian city of Heroonopolis. They also translated "to show" as "to meet"
Aquila ('Α.): φωτίζειν εἰς τὸ πρόσωπον αὐτοῦ...
Translation: "To enlighten [the way] before his face..."
Note: He connects the Hebrew word for "showing/directing" with the root for "throwing light." From its similar sounding Hebrew words of lighten and show.
Translation: "To enlighten [the way] before his face..."
Note: He connects the Hebrew word for "showing/directing" with the root for "throwing light." From its similar sounding Hebrew words of lighten and show.
Symmachus (Σ.): δηλῶσαι αὐτῷ...
Translation: "To make manifest to him..."
Note: Symmachus uses a standard Greek word for "making something clear" or "pointing it out."
Translation: "To make manifest to him..."
Note: Symmachus uses a standard Greek word for "making something clear" or "pointing it out."