Why read the Septuagint from cover to cover?

Pre-Christian fragments of the LXX

Last month we announced a two-year safari, reading through the Septuagint version of the Scriptures, from cover to cover!

Our friend David Baer (PhD from Cambridge, specialist in the Septuagint of Isaiah) has decided to join the group. He wanted to say a few words!

Why read the Septuagint? The whole Septuagint??!! Over two years??!! Are you nuts?

It’s not hard to imagine how such a project would be abandoned alongside the highway of our lives, a good idea that could never earn a space for itself among the daily priorities of busy lives.

Nevertheless, I’m in. I’m in because the reading of the Septuagint promises several benefits.

First, the student who has decided to study New Testament Greek has in fact only prepared himself to read a thin slice of the Jewish and Christian literature that comes to us in Greek. Those of us who’ve learned to read the New Testament in Greek have done a very fine thing. But we can’t really claim that we read Greek. Not yet.

Septuagint reading, precisely because it places on the table before us texts that are not as well known to us as the New Testament, is the very best way actually to learn Greek.

In the second place, the Septuagint was the form of the Bible that was best known to the first generations of Christians. Although it’s true that the difference between the Masoretic Hebrew texts and those of the Septuagint are hardly massive, it should not be denied that those differences do exist. Reading the Septuagint puts us in the shoes of the earliest Christians, spiritual family members of ours who knew the Scripture principally in Greek dress.

Third, reading the Septuagint is an open door that welcomes us into first-hand contact with the challenges that keep textual critics busy. This kind of reading confronts us with difficult decisions about the complex relationship that exists between texts that share a common origin but have come to be different from each other through the reverent reading to which both Jews and Christians have subjected them.

Finally, reading the Septuagint is fun! It’s even more so when a cohort of friends—or perhaps readers who will over time become friends—take up together the intellectual challenge of reading ancient texts slowly, for this is the pace at which we will inevitably read.

So let’s read the Septuagint! Let’s bend our shoulders to the plough together with our spiritual ancestors, whose hands and eyes fell upon Greek texts that they fully considered to be the Word of God.

Our Goal: A two-year excursion through the Septuagint, including the Deuterocanonical books, from January 1, 2019 through the close of 2020.

For more information read the DESCRIPTION HERE

To Join, go to Facebook: our page is under the name Septuagint2years or Septuagint in 2019-2020, go to the page and click LIKE in order to join.

“Why read the Septuagint from cover to cover?,” by Gary S. Shogren and David Baer

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Facebook Reading Club! – the Septuagint over Two Years

Our Goal: A two-year excursion through the Septuagint, including the Deuterocanonical books, from January 1, 2019 through the close of 2020. We will offer weekly reading plans that will average about a chapter and a half per day; for example, the week of January 1-6 we will read Genesis 1-12 LXX. The Psalms will be interspersed throughout the year, and we will have regular “Catch-Up” times. While en route, we will also take side excursions: reading Sinaiticus on its website, some Septuagint texts from the DSS, the Hexapla, the Theodotion version of Daniel, and the Fayyum fragments.

Why? Two excellent reasons. The best way to expand one’s knowledge of biblical Greek is to read the Septuagint. And the Septuagint was the Bible of the apostolic church.

Why Now? This group was sparked by the publication in November 2018 of Septuaginta: A Reader’s Edition, by Lanier and Ross. (http://evangelicaltextualcriticism.blogspot.com/2018/08/new-readers-lxx-on-sale.html)

This edition of Rahlfs-Hanhart footnotes the lexemes which appear 100 times or less, beginning with ἀόρατος in Gen 1:2: the earth was “invisible, without form.” The list price is $109.95, but it is now discounted on Amazon for $87.96. it is highly recommended for participants in this group! (There is no Spanish equivalent edition).

How Much Greek Do I Need in order to Participate? The difficulty level of the LXX is not high, especially for people who have dominated the Greek of the New Testament. Nevertheless, the sheer quantity of text – over 1100 chapters! – means that we will be covering about a chapter and a half per every day. Even for the intermediate or advanced reader, that might require a half-hour daily. This is all to say that, reading the entire LXX and committing this much time for two entire years will be demanding. Let us count the cost!

To Join, go to Facebook: our page is under the name Septuagint2years or Septuagint in 2019-2020, go to the page and click LIKE in order to join.

Reading Plan – the Full Septuagint in 2 Years

“Facebook Reading Club! – the Septuagint over Two Years,” by Gary S. Shogren, Seminario ESEPA, San José, Costa Rica

Yeshua? Iesous? Jesus? Some other form? Who’s right?

The reader may download the entire article as a pdf file, especially given the presence of long technical footnotes׃ Shogren_Yeshua Iesous Jesus Some other form Who’s right. The results from the TLG search, mentioned in the article, may be downloaded here: Ιησους in TLG first 1000 references

The headlines are usually IN BOLD PRINT!! With lots of COLOR!!!

names

Having studied the matter, I believe that the Hebrew name for Jesus is Yeshua, but here I’m talking about the extremists. For example, “Satan has had 2000 years of infiltrating the Church, and look at it, full of every sin and evil imaginable and all under the name of Jesus.”[1] The most extreme blog I have found includes this rant: in Spanish it goes on about how those who use the name Jesus instead of Yeshuaʿ are (supposedly) responsible for the Inquisition, the papacy, Satanism, Christian rock music (!), charging people money to go to heaven. Oh, and they are the ones responsible for killing 6.5 million Jews in the Holocaust.[2]

Spanish rant on JesusSo far, the most extreme rant I have found

“Ah,” we hear, “but we must explore the Jewish roots in order to appreciate the gospel!” And of course this is true: I myself spent some years learning how to read Hebrew, and this year I am reading the daily Parashah (the Torah in a year) in Hebrew with a group of friends. I teach our graduate-level course on Jewish backgrounds of the New Testament. I read the Mishnah, the Dead Sea Scrolls. All to say that I do appreciate, I think, the Jewish background of the faith.

No, what I am talking about here is the kind of people who blog and YouTube about Hebrew Roots and Sacred Names but who themselves know a little Hebrew at best, relying on others’ comments or the Strong’s Concordance for their information, people who must resort to copying and pasting Hebrew and Greek words from other sources.[3]

The premise of their argument, with some variations, is:

  1. “It is impossible to ‘translate’ a name from one language to another. Therefore, the Savior’s name has to remain in its Hebrew form.”
  2. “The name Iesous (the Greek form of the name of Yeshuaʿ) did not even exist before the crucifixion; it was invented by the Romans (or the Jews. Or the Catholic Church. Or Constantine[4])!”
  3. Iesous is a pagan Greek name.”
  4. Iesous has nothing to do etymologically with the Hebrew name Yeshuaʿ.”
  5. “Yeshuaʿ has a meaning in Hebrew, but Iesous does not mean anything in Greek.”
  6. Iesous was fabricated by an enemy of the faith and means ‘Behold the horse!’ Or maybe ‘a pig’ or ‘Hail, Zeus’ or some such thing.”
  7. “The use of Iesous or Jesus or other forms is a plot by the Vatican to blaspheme God and the Savior. If you use that form, you have fallen into their trap and are apostate.”
  8. “Greek or Latin names are by definition polluted with paganism; therefore, the Lord could not have the name Iesous.”
  9. “If you claim to follow Jesus, then you cannot be saved, because there is ‘no other name by which we can be saved’ except for Yeshuaʿ.”

This line of thinking is rife with historical and linguistic errors, and is logically self-contradictory. It fails to explain how the name Iesous could be applied over 1270 times to the Lord in the New Testament, let alone in all the literature of the early church, without a single exception. Let’s take these arguments one by one

1. “It is impossible to ‘translate’ a name from one language to another.” FALSE!

The example that always come up is, “George Bush is George Bush all around the world! You wouldn’t say ‘Jorge Bush,’ because names cannot change!” Well, let’s retire this claim from the outset: two minutes with Google reveals that George H. W. Bush is sometimes called Jorge in Spanish,[5] Giorgio in Italian,[6] and with the French form Georges, as in this article.[7]

Georges

In fact, names can change from one language to another. We could multiply examples: Why do the Italians call the king of France Luigi XIV, but the Spaniards say he is Luis XIV? Why don’t they say Louis XIV, like the French do? In English why do they say Christopher Columbus; in Spanish Cristóbal Colón? Why don’t they say it the right, Italian, way, Cristoforo Colombo? (more…)

Jesus? Yeshua? Yahushua? Which is the ‘real’ pronunciation?

From my ministry in Central America, I understand how names change from language to language: the English form of my name “Gary Shogren” is difficult for the Spanish-speaker – the “a” and the “e” don’t have exact counterparts in Spanish; nor does “sh”. I say my name one way if I’m speaking English and another way if Spanish. Not even my mother would recognize my name in the Spanish version! Nevertheless, when my students call me “GAH-ree CHOH-grain” with a foreign accent, I take no offense: I’m still me, the same identity and the same name, with a pronunciation adapted to the relevant language. (more…)

Were Thessalonians “meddling in divine matters”? 2 Thess 3:11 [Studies in Thessalonians]

Note – this is a highly technical study which requires at least a working knowledge of Greek. To download the paper as a pdf file, click here Periergazomai in 2 Thess 3 11 (more…)

Are you a Wretched Man or Woman? Should you be? [Romans 7]

Since I just published an article on chronic sin (CLICK HERE), I thought I’d follow it up with another about the Wretched Man passage of Romans 7:14-25. It took me about eight years of back-and-forth to write. My conclusion may surprise you.

Shogren Romans 7

Originally published in Evangelical Quarterly 72/2 (April, 2000): 119-134.

“O, wretched man that I am!”

1 Corinthians and Thessalonians: My New Commentaries now available!

zecnt-cover.jpg

The English version of my Thessalonian commentary is available from Amazon! http://www.amazon.com/Thessalonians-Zondervan-Exegetical-Commentary-Testament/dp/0310243963/ref=sr_1_1?ie=UTF8&qid=1343856671&sr=8-1&keywords=shogren

It is also available as a book on Logos.

And the English version of my 1 Corinthians is available on Logos software – http://www.logos.com/product/24079/first-corinthians-an-exegetical-pastoral-commentary

Spanish versions to come in the future!

Blessings! Gary

Published in: on August 2, 2012 at 12:22 pm  Comments (2)  
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FREE Commentary on 1 Corinthians! by Gary Shogren

The epistle was sent to a church stationed deep within pagan territory. In Corinth as in no other place to that date, the God of Jesus Christ was pitted against the god of this world. The church sprang up in a soil that was saturated with idolatry, philosophical posturing and social stratification, all driven by a service economy that provided opportunities for the clever and made many rich off the sweat of slaves and the poor. Here Christianity could show in stark relief how it might transform the arrogant, the oppressed, the hopeless, the corrupted and the dissipated.

In exchange for this free commentary, I would ask that you sign up for an Email Subscription, on the right side of this page (your email is safe with me). If after a day or two you don’t enjoy the blog, feel free to unsubscribe.

For a free pdf file click here – Shogren_1_Corinthians

It is also available on Logos Bible Software; it is fully integrated with other books and Bibles – http://www.logos.com/product/24079/first-corinthians-an-exegetical-pastoral-commentary

I also have a commentary that came out from Zondervan in 2012; you can order it here – http://www.amazon.com/Thessalonians-Zondervan-Exegetical-Commentary-Testament/dp/0310243963/ref=sr_1_1?ie=UTF8&qid=1343856671&sr=8-1&keywords=shogren

Will God Heal Us? A Re-Examination of Jas. 5:14-16

By Gary Shogren, Seminario ESEPA, San José, Costa Rica

Originally published in Evangelical Quarterly 61 (1989): 99-108; bibliography and some ancient references updated in 2008.

“Are any among you ill? Let them summon the presbyters of the Church and let them pray over them after anointing them in the name of the Lord with olive oil. And the prayer offered in faith will deliver the sick, and the Lord will raise them up; and if they are in the state of having committed sins, they will be forgiven them. Therefore confess (your) sins to each another and pray for each other so that you might be healed.” James 5:1-16a (author’s rendering from the Greek)

Jas 5:14-16 is intriguing on several counts: (1) because it seems to give an unqualified promise of answered prayer, as in Jn 14:13-14; (2) because it involves physical healing; (3) because the Catholic Church bases two of its sacraments on it; (4) because anointing with oil seems exotic to many Protestants. The need for a careful study of Jas 5 is all the more valid in an age when medical technology has taken on religious connotations of its own, when religion and science are neatly divided into Cartesian categories, with healing generally being claimed by the category of science. The issue is further heightened with the latter-day spread of holistic treatment and the Health and Wealth Gospel with its sometime rejection of medical technology,[1] movements which soften the distinction between supernatural healing and natural law. (more…)