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Extra info for Biblical Hebrew, Biblical Texts: Essays in Memory of Michael P. Weitzman (Journal for the Study of the Old Testament Supplement Series 333)
14049. 31. H. Kennett, Ancient Hebrew Social Life and Custom as Indicated in Law, Narrative and Metaphor (The Schweich Lectures, 1931; London: Oxford University Press, 1933). 33 First, vv. drunken revellers', and 'no master is likely to be teaching' newly weaned children. This argument has no force against the view that the verses represent the drunkards' mocking comparison of Isaiah to a teacher, rather than describing the actual words of a teacher. Further, the consistency of their words should not be pressed too far.
It makes sense and it is attractive, but it lacks firm evidence. 6. Stench (or Dung) and Vomit It was seen above in part I, section 1 that saw in Isa. 8 is rendered 'vomit of filth' by Theodotion (and Aquila). 22, se' is translated 'dung' by the LXX, and 'filth' by Theodotion and Aquila (cf. part II above on Qimhi). The Peshitta also understands saw and qaw in Isa. 10, 13 to mean 'dung' and 'vomit'. D. 41 He does not mention the versions, but he vocalizes the words as so and qo, regards them as related to so 'a and qi' in v.
The rendering of qw by eXmc; suggests the Hebrew verb qwh, piel 'to expect', and the noun tiqwd 'hope'. i7ucrrov in Isa. 7. In the latter verse, Aquila has a participle of \mo|ieva), a verb often used in the LXX to translate qwh. 13 in having no introduction apart from ki; and so a different construction is needed in the LXX. u\|/iv and then has 7cpoo8e%o\), a verb in the imperative singular, followed by eXmSa ETC' eA,7ti8i. The verb is added to make a translation possible, but it also recalls the Hebrew verb qwh, which may have been suggested by qw; there may even be a double translation of qw.