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It has long been recognized that the tale of the judge Ehud defeating the Moabite king Eglon is one of humour and parody. It is clear that Eglon is a foreign king who is to be contrasted with the judge king Eglon , the local hero for the writer. The one physical feature that is identified about Eglon is his weight. Given the cultural determinedness of the meaning of fat, it is not immediately apparent whether a stigma would have been attached to being fat in ancient Israel. In the LXX of Judges one should be cautious of reinterpreting the Greek in the light of the Hebrew. the weight of someone can be a cause of their downfall. The case of Eli is the best example, although in 1 Sam. 4.18 he is actually said to be heavy rather than fat.

In: Studies on the Text and Versions of the Hebrew Bible in Honour of Robert Gordon
In: Septuagint, Targum and Beyond
In: New Heaven and New Earth. Prophecy and the Millennium
In: Sirach, Scrolls, and Sages
In: Les Douze Prophètes dans la LXX


It has been recognized in recent scholarship that the Greek translation of Sirach is subtle in its use of word-play and inner-Greek allusion. One such case, the story of the wandering man in Sir (31)34:9-13, can be shown to be a narration of two types of person, the one who wanders for positive learning and the one who errs and is in danger of death. It is thus not the personal experience of the author who has the freedom to travel in the new Hellenistic empires, but a moral tale modelled upon the two types of Odysseus that developed in the Greek tradition. This demonstrates the crafting of the source by the translator on the discourse level and hints at his educational background. It also has consequences for the larger structure of the unit in Sirach and further undermines the idea of a personal biography of Ben Sira.

In: Vetus Testamentum