think hard, think well

I’ve been wrestling recently with the Protestant problem of the Septuagint. My tradition has considered the Masoretic Text and its 24 canonical books to be the Old Testament. The perception is that the LXX is a helpful translation of the Hebrew, but the Hebrew is the real thing. Yet the MT is medieval, and we know that it deviates in many places from the Vorlage of the old LXX. The text of Jeremiah is a prime example of this; we have found at Qumran both the proto-MT and the Hebrew basis for the LXX of Jeremiah, and it appears fairly certain that the LXX was the earlier version. The Qumran community evidently revered both versions to some degree.

This preference of the MT over the LXX is a relatively recent phenomenon, stemming from a Reformation desire to move away from the Vulgate. Jerome himself learned Biblical Hebrew and demonstrated that it was preferable in many instances over the LXX. (If you want a fascinating read, check out Jerome’s Hebrew Questions on Genesis, which is a running commentary and explanation of Jerome’s work comparing the Hebrew text of his day, the (proto-)Targumic material to which he had access, and the LXXs. It’s a shame that he was only able to do Genesis. This window into the Hebrew, Greek and Aramaic versions of the Bible in the 5th century is small but immensely helpful.)

I was recently re-reading Martin Hengel’s excellent book, The Septuagint As Christian Scripture: Its Prehistory and the Problem of Its Canon. He closes the book (pp. 126-27) with this quote from Harmut Gese:

“A Christian theologian may never approve of the masoretic [sic] canon. The continuity with the New Testament is in significant measure broken here. It seems to me that, among the effects of humanism on the Reformation, the most fateful was that the reduced pharisaic [sic] canon and the masoretic textual tradition which was appealed to as a ‘humanistic’ source were confused with one another and the apocrypha [sic] were set aside. With the thesis of the essential unity of the Old and New Testaments, of the one biblical tradition, the precarious question of the Christian interpretation of the Old Testament was settled….The New Testament brought the formation of Old Testament tradition to an end, a final conclusion. The formation of biblical tradition is thus, as a whole, concluded and thus, for the first time, in a deeper sense, canonical.” (“Erwägungen zur Einheit der biblischen Theologie,” in Vom Sinai zum Zion, Munich, 1990; pp. 16-17.)

I suppose my struggle is this: my tradition has taught me to try to be as faithful to the “original text” as possible, but it seems like such a thing is nearly impossible to pin down in the OT. (The texts of the NT are a different matter.) The textual and canonical history of the OT is quite fluid and choppy. In theory I would like to accept the LXX as Scripture. The main advantage, as Gese has noted, is continuity with the NT and the Church Fathers. But there are several theological and practical obstacles to my acceptance of the LXX.

1. The Septuagint has its own complicated textual history, as Hengel and others have outlined. The term “The Septuagint” implies that there is one, but there are really several Septuagints and many different witnesses to each. The unity and consistency of the MT, even if it came later, is at least emotionally appealing.

2. So, how do I teach the Apocrypha if I accept the LXX as Scripture? Is it fully authoritative in the church, or deutero-canonical? What does that even mean? I’m not a strict “inerrantist” when it comes to historical details in the Bible, but what of books like Judith and Tobit that appear to be complete fabrication? Reading the Apocrypha as Scripture would be a new hermeneutical challenge.

3. My church will not accept the Apocrypha. Could I be ordained in a tradition that does not esteem the Apocrypha as Scripture and yet teach it as Scripture?

4. I think there is much insight to be gained from a Hebrew canonical reading of the OT, particularly in the Writings. I also like the nuance and subtlety of MT Esther more than the theologized, pietized LXX version.

5. What does a Christian who accepts the LXX do with the Hebrew Bible? I love Hebrew and Aramaic, and I would hate to see Christians abandon the study of the Bible in these languages. Anyone who has read the Bible in Hebrew appreciates the beauty and complexity of these texts in their original languages. Even those who use the LXX acknowledge that it is Hebraicized Greek that is largely lacking in literary style.

So, what do I as an evangelical Protestant, broadly in the Reformed tradition, who likes the LXX? I know I’m not the only Protestant asking this question. I would appreciate your comments and suggestions.

This is completely premature.  But hey, that’s what blogs are for–saying something before you’ve thought it through–right?

As we passed the Jewish High Holy Days over the last few weeks, a couple of things I read and heard in class combined in my mind to form a strange theory (that I’m sure is not original) about Hebrew religion.

Gunkel and his followers advanced the form-critical approach to Scripture, most notably in Genesis and the Psalms. They went about through the Psalter, categorizing each song according to its postulated Sitz im Leben, the context in which such a song would have been used. While I’m more interested in a canonical approach to the Psalter, the form-critical method has some merit when not applied too rigidly.

Anyway, the Gunkelites theorized that the so-called “enthronement” psalms (e.g., Pss 93, 96) were part of an Israelite enthronement festival, not unlike those of some Mesopotamian peoples. The problem is, the Pentateuch as we have it does not explicitly contain such a festival.

Or does it? Could rosh hashanah, the zicaron terua, be the “Israelite enthronement festival”? Here are some points in its favor:

* The “enthronement” psalms often make the connection between YHWH’s act of creation and his kingship (Pss. 93:1, 96:10). Many scholars, recently G.K. Beale and J. Walton, connect the act of creation in Gen. 1-2 with YHWH’s kingship.
* Walton speculates that Genesis 1 could have been read at an enthronement festival (The Lost World of Genesis One, p. 91), just as Enuma Elish was read at a Marduk’s enthronement festival.
* Rosh hashanah, meaning “head of the year,” is the chiastic apex of the Jewish year. Even though it is the first day of the seventh (Sabbath?) month, Jews wish each other shanah tovah (“good year”).
* Rosh hashanah is connected to the Sabbath. When it is commanded in Lev. 23:23-25, the only commands are that it is to be a “day of solemn rest,” and that the trumpets should be blown.
* According to Jewish tradition, it is the day on which Adam and Eve were created.
* Rosh Hashanah signals the end of the Torah reading cycle, which ends in the seventh month and begins again in Genesis with at the simchat torah festival (22nd day of the 7th month).

It’s a theory, and I recognize there are some problems with it. Has anyone made this connection before? Of course if there is a connection the next puzzle is how this holiday came to be so marginalized in Israelite religion. If you look at the list of the Spring and Fall festivals the Feast of Trumpets is not the one you would pick out as the most significant–Yom Kippur or Passover would probably top that list.

Alternatively, maybe the whole seventh month was one big, long enthronement festival.