4: "The notion of translator's intent...is analogous to that of authorial intent"
5: "A translation occupies the place it does in the target culture owing to the interplay of interests and norms constituative of that culture at a given point in history...[w]hat if the place occupied by the Greek translation in the target culture was such that its formal dependence upon theh Hebrew text constituted an integral part of its meaning[?] In this case the two texts might indeed be said to have coexisted in a single semiotic system, i.e. a bilingual system in which the function of the target text was subordinate to that of its parent...On the assumption of interlinearity, the Septuagint qua translation would have originally lacked the status of an independent text within the target culture. Rather it would have formed the Greek half of a virtual Greek-Hebrew diglot."
6: "Fundamental to DTS [Descriptive Translation Studies] is the notion of acceptability, which may be defined as a translation's relative conformity to the linguistic, textual linguistic and cultural conventions underlying textual production in the target culture."
13: "A very different conception of how the Septuagint should be read is witnessed in Marguerite Harl's presentation of the translational principles underlying La Bible d'Alexandrie (BA). For Harl, respect for the integrity of the Greek text precludes recourse to the Hebrew as an arbiter of meaning."
14: "Natalio Fernandez Marcos made it clear that his sympathies lay more with BA than NETS. For him, it is simply wrong-headed to see the Septuagint's relationship with the Hebrew parent as somehow intrinsic to its meaning as a text."
17: "The way a community uses a text and the assumptions it brings to the act of reading can be said to actualize the text one way or another. Whether our own reading of the text be primarily historical-critical or exegetical in motivation, we must decide whose text is the object of our study.
18: "For the present study, it will be assumed that the primary aim of Septuagint studies is to describe the production and character of what, with suitable caveats, one might call the 'original' texts."
24: "As Barr himself is well aware, lexical selection in a translation is very often predicated on established pairings of source and target vocabulary rather than on the discourse conventions of the target language as such...The burden of Barr's argument is that the semantics of translational literature is bound up with the relationship between the target text and its parent."
25: "By treating a translation as if it were compositional literature one can bring a host of inappropriate interpretive assumptions to the text."
31: "...to read a traslation as a document of its time is precisely to read it as a translation, not as a composition."
33: "The work of translation is informed by shared expectations, both cognitive and regulative, which at once cicumscribe and structure its domain as a field of behaviour."
36: "...it was only against the background of a translation's function that one could attach any interpretive significance to its form."
37: "Pietersma and Wright...suggest that a translated text admits two dimensions of meaning. Firstly, there is its meaning with respect to the codes of the target culture, what Pietersma and Wright call its overt meaning. This is in effect what the translation would be taken to mean by a contemporary monolingual reader of Greek, without reference to the source text. Secondly, there is its meaning with respect to the methods and aims of the translator, what Pietersma and Wright dub its covert meaning."
39: "Toury identifies three interdependent dimensions of translation: 1) the position or function of the text within the target culture (function); 2) the process through which it is derived from the parent (process); 3) the textual linguistic make-up of the product (product). Any fully adequate descriptive-explanatory study of a translation will attempt to account for the observed interrelationship of these variables."
58: "What distinguishes translation is the fact that it involves inter alia the simultaneous negotiation of two distinct set of norms, those proper to the source text and those proper to the target text. A translator's adherence to the linguistic conventions of the source will determine the 'adequacy' of his product as a representative of it; conversely, his adherence to the expectations of the target culture will determine his translation's 'acceptibility' as a product of that culture."
58: "Interference or discourse transfer takes two forms. Negative transfer involves deviations from the normal codified practices of the target system motivated by the make-up of the source text; positive transfer refers to changes in the distribution of specific features of the target language, relevant to current norms, again due to the make-up of the source text."
69: "Let us then hold it as axiomatic that every translation qua text is logically premised on an initial norm of acceptability...the task of translation involves one in the violation of target conventions."
90: "...the Septuagint typically expresses in Greek what its parent text expressed in Hebrew. Intrinsic to the Greek text is a certain relationship with its parent."
91: "[Pietersma and Wright] enumerate three such warrants [for the Interlinear Paradigm], which I shall paraphrase (the italics are my own)."
- "The paradigm explains the rigid quantitative equivalence of Septuagintal Greek to Hebrew, its 'translationese'"
- "It takes the unintelligibility of Septuagint qua Greek text to be an inherent property of the translation."
- "It safeguards the integrity of the Greek text by emphasizing that its linguistic strangeness was made to serve a pedagogical purpose."
93-94: "...the contravention of Greek linguistic convention was deemed acceptable because the aim of the translator was not to produce an independent Greek text but one conceived within the model of a Greek-Hebrew diglot, i.e. an interlinear text, and this involved quantitative fidelity."
95: "Since the translation was not conceived of as an independent text, it did not always have to make sense in its own right...the translation was intended to be employed as a crib for the source text."
96: "The interlinear paradigm addresses the manner in which the Septuagint was originally conceptualized, not how it was first used, and then permits us to draw certain methodological and hermeneutic conclusions from this."
98: "On the assumption of interlinearity, the translator's primary concern was not to produce a Greek rendering which made sense independently of its Hebrer parent, but rather to signal the form of the Hebrew locution to a Greek reader."
99-100: "On the assumption of interlinearity, the translator conceives of his product along the lines of a diglot; the model underlying his work is essentially that of one text running parallel to another on a word-for-word basis."
100: "On the assumption of interlinearity, the typical Septuagint translator produced what is in effect the Greek half of a Hebrew-Greek diglot."
103: "On the assumption of interlinearity, a Septuagint translation is assumed to be inherently dependent upon its source text until proven otherwise."
108: "Under the assumption of interlinearity, each text is to be characterized in relation to a paradigm in which the aim of the translator was not to produce an acceptable product in the target culture but rather a text isomorphic to its parent."
316: "On the assumption of interlinearity, the typica Septuagint translation was produced along the lines of an ancient school text."
324: "Tranlators, by definition, belong to the target culture."
422: "...the translator attempted inter alia to produce a text which would be deemed acceptable as a literary work to his Greek speaking Jewish readership."