A bit ago, David M. posted a question about Judges 5.2 on Facebook. As you know, I am currently researching a “unique” view of the death of Christ so when I read this, it immediately jumped out to me as something I could use. Judges 5.2 is set within a larger poem detailing the victory of Deborah when she was a judge in Israel. It is a very old portion of the Hebrew Bible, among the oldest some scholars believe. The Hebrew (into English) reads, ‘For the leaders, the leaders in Israel, for the people who answered the call, bless the
I shall have to use this for my dissertation Um die Textgeschichte der neutestamentlichen Schriftzitate zu erschließen, entstand am Institut für Septuaginta- und Biblische Textforschung der Kirchlichen Hochschule Wuppertal/Bethel in den Jahren 2007 bis 2011 mit Unterstützung durch die Deutsche Forschungsgemeinschaft eine Datenbank, die für Zitate und zitierte Stellen eine Vielzahl von Varianten/Texten aufnahm. via Datenbank | Kirchliche Hochschule Wuppertal/Bethel.
Brian LePort, my arch-nemesis and all around bad guy, asked this morning about the last two pages of T. Michael Law’s book, When God Spoke Greek.1 He has asked other theological questions regarding the Septuagint before, so this is nothing new. In the last two paragraphs of the book, (p171), Law speaks to the need of returning to the Septuagint for theological exploration. Is there room for theological exploration? What might a theology based on the Septuagint mean for the Christian Church? I guess it’d look like much of the first four centuries, Christologically speaking I mean. It would be
This post is part of the blog tour. I am reviewing/reflecting on the first two chapters. I must note that I am quite biased to this book, having read an early draft, the final draft, and having my name mentioned in the acknowledgements. Equally so, I am partial to the LXX and have long been a user of the New English Translation of the Septuagint. It is not enough to hope all Christians understand the role the Greek translation of the Jewish Scriptures played in the life of the early Church. We know, sadly, the knowledge of the Greek
Douglas Campbell’s Deliverance of God has generated lots of discussion, especially on Romans 1:18-32. The γαρ in 1:18 has been a problem for interpreters long before Campbell came to it. But Campbell’s work is making folks take another look at the particle in this verse. Koine “traditionalists” (is there a better word?) assert that γαρ is a discourse connector which logically joins two parts of a discourse, normally in an explanatory way. This sense is typically translated “therefore”. Example: I have a broken leg, therefore I will not be playing football. If one only reads the NT, then clearly this is the most
Throughout the day today, I will celebrate by picking on Jeremy. Also, to celebrate, pick up a copy of the Göttingen Septuagint from Logos, here. It has been reviewed by Abram here. Glory be.
First, it begins here with comments by Dr. Francesca Stavrakopoulou, an expert in the Hebrew bible. T. Michael Law, the expert in the Greek Old Testament, known in the heavenly tongue as Septuagint, weighs in about the mistranslation part. Mark Goodacre finds his mic. John Barton, a colleague of Jim’s via SOTS, weighs in as well. Dr. Stravrakopoulou suggests that Matthew reads Isaiah 7.14 as a mistranslation resulting in the understanding a virgin birth. The Law is laid down on whether or not the LXX Isaiah is a mistranslation or not. The LXX is not a mistranslation (in part, as there is no real