Intertextualidade e reescritura na tradução de 1Esdras

Abstract

This work has as object the translation of the book of Deuterocanonical Esdras, an intertextual rewriting for the Grupo de Estudos da Septuaginta from the Universidade Federal do Ceará (GES-UFC. This group studies the biblical texts of the Old Testament in its literary and cultural aspect, without direct connection to a certain religious creed, delving deeper into the study of the koine dialect of Greek. The Septuagint (LXX) is how the corpus of the first translations of biblical texts from Hebrew to Greek became known and its literary influence is great in the reception of Hebrew culture by Hellenistic culture. The Deuterocanonical book of Esdras, ΕΣΔΡΑΣ Α’, known as 1Esdras, is paired with the book ΕΣΔΡΑΣ Β’, 2Esdras (the canonical), both found in the LXX collections. They represent accounts present in 2Chronicles, Ezra (2Esdras 1-10) and Nehemiah (2Esdras 11-23). Furthermore, in 1Esdras there is a story of three young men who served as bodyguards for Darius king of Persia, who is not present in the canonical books. The relationship of this Greek book to the Hebrew-Aramaic biblical tradition, from the critical point of view of the source of the translation, is unclear. There are two main positions: 1) that the book represents an earlier form of the biblical account, although the current form is only part of that larger work; and 2) that the book is a later composition, being dependent on biblical books. The rhetoric of Zorobabel's speeches especially on women and the Truth (1Esdras 3:1-5:6) effectively anticipates and mitigates the reader's possible moral objections to the expulsion of foreign women. This suggests that a main reason for 1Esdras to be composed later would be to put more weight on Jewish debates in the Hellenistic period in relation to marriages between Jews and Gentiles. Therefore, translation transforms making this ancient text relevant through the intertextuality relationships that we perceive and produce with Greek literature and Persian and Judeo-Christian literature. We used the concept of rewriting (LEFEVERE, 1992), the broad concept of intertextuality (KRISTEVA, 1967) and the concepts of transtextuality, hypertextuality and paratextuality (GENETTE, 1982); lexical colocations (ADAM, 2008); hypertext (LÉVY, 1993); and concordance (STRONG, 1890) in our analysis. Our results show that the main theme is “power”, considering comparisons with philosophical, literary, rhetorical and religious works by authors such as Plato, Aeschylus, Euripides and Aristophanes, in addition to the Persian influence of the Avesta and the interaction with the New Testament books.