1: "The major focus in this discussion is upon the general approaches of translators, which are usually expressed in terms of 'freedom' and 'literalness' in the case of translators and 'carefullness' and 'carelessness' when referring to scribes, while realizing that these terms are very general."
2: "...our only source for the study of the Greek translations is an analysis of their translation technique."
3: "The two basic approaches recognized in the translations were usually named (1) 'literal,' 'wooden,' 'sterotyped,' 'faithful,' or 'careful'; and their opposites (2) 'free,' 'contextual,' or when exceedingly free, 'paraphrastic.'"
"Between these two opposite approaches, many gradations and variations may be discerned, from extremely paraphrastic (to the extent that the wording of the parent text is hardly recognizable) to slavishly faithful."
3-4: "In our view, literalness (failfulness to the Vorlage) implies (1) the separate representation of all elements (sometimes down to the level of individual morphemes) of the base text, (2) adherence to the word sequence, (3) the internally consistent rendering of all words, as far as possible, with the same equivalent, and (4) an attempt to represent the words in an etymologically adequate way. One may characterize free translations by features that are diametrically opposed to those ascribed to literal ones."
7: "Brock was the first to discuss the possible connection between the content of a biblical book (the Torah) and the translation style adopted"
8: "Brock thus thought in terms of a linkage between the content of the book and the translation model chosen, and in his view the translators had two different models in mind...In short, the suggestion that the choice of translation system for the Torah was influenced by its content is not convincing."
10: "One could claim that such paraphrastic translations as Esther and Daniel emerged at a late stage because the Hebrew/Aramaic books themselves are relatively late, but this reasoning does not apply to Proverbs."
11: "In practical terms, taking into consideration the translation character of the books of the LXX, this assumption would imply that, for example, the literal Greek of the Psalms originated in an environment of learning, while the paraphrastic translations of Job and Proverbs derived from the synagogue."
12: "In the LXX, this assumption is complicated by the juxtaposition in single translation units of free and wooden translations."
"The two basic approaches toward the nature of the translation, the free and the literal, probably existed from the very beginning of the translation enterprise in the minds of the translators even if they did not have specific models in mind."
13: "While some translators considered a literal type of translation appropriate for the divine message, others preferred a slightly or very free translation."
14: "...why should we try to locate a model for the Greek translation in Egypt if the translators themselves came from Palestine?...We suggest that the translators from Jerusalem brought with them this relatively strict approach toward Scripture, which guided them in transferring this message of the source language to the receptor language."
15: "The strict approach to Scripture was at the base of the precise copying, which did not allow the insertion of changes within the Masoretic tradition."