The Books and the Parchments by F.F. Bruce

Author:F.F. Bruce [Bruce, F.F.]
Language: eng
Format: epub
Publisher: BookBaby
Published: 2018-03-22T17:00:00+00:00

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232 It can now be revealed (as they say) that the first speaker was Dr. D. Martyn Lloyd-Jones; the second was Dr. William J. Martin of Liverpool University. The conference, held in 1941 at Kingham Hill, Oxfordshire, is mentioned in my In Retrospect, p. 122.

233 Later writers improved on this account by telling how the 72 translators did their work in separate cells, and how after 72 days, all their versions were found to coincide exactly—sufficient proof of the divine inspiration of the work!

234 Note that primarily the term “Septuagint” applies to the Pentateuch only; it was at the time of Origen (early 3rd century A.D.) that it came to denote, as it does now, the whole Old Testament in Greek.

235 See pp. 44 ff. Compare the Jews of Pathros (i.e. Upper Egypt) in Jeremiah 44:1, 15.

236 Cf. The Cairo Geniza, pp. 209 ff.

237 The opposite extreme, namely that the Greek Old Testament began absolutely with one fixed text, is maintained by the American scholar, Professor H. M. Orlinsky. See his brief introduction The Septuagint: The Oldest Translation of the Bible (Cincinnati, 1949).

238 One scholar who gave attention to this task in recent years was Dr. P. Katz (W. P. M. Walters) of Cambridge; cf. his Philo’s Bible (Cambridge, 1950), and “Septuagintal Studies in the Mid-Century” in The Background of the New Testament and its Eschatology, ed. W. D. Davies and D. Daube (Cambridge, 1956), pp. 176 ff. A distinguished pupil of Dr. Katz is Dr. D. W. Gooding; cf. his Recensions of the Septuagint Pentateuch (the Tyndale Old Testament Lecture for 1954), The Account of the Tabernacle: Translation and Textual Problems of the Greek Exodus (Cambridge, 1959), and Relics of Ancient Exegesis: A Study of the Miscellanies in 3 Reigns 2 (Cambridge, 1976).

239 See C. H. Roberts, Two Biblical Papyri in the John Rylands Library, Manchester (1936); Kahle, The Cairo Geniza, pp. 220 ff. This manuscript (p Ryl. 458) is of comparable date to the Cairo papyrus of the Greek Deuteronomy mentioned in note 175. Cf. W. G. Waddell, “The Tetragrammaton in the LXX, ” Journal of Theological Studies 45 (1944), pp. 158 ff.

240 This is not the only Jewish work which has been preserved by Christians. The same applies to the writings of Philo and Josephus.

241 See p. 160.

242 See p. 146.

243 The LXX version, quoted by James, spiritualized the original oracle; it presupposes Heb. yidrěshu (“will seek”) for Masoretic yīrěshu (“will possess”), and ’ādām (“man”) for ’Edōm; and it neglects the particle ’eth, the mark of the accusative case, which precedes shě’ērīth (“remnant”). But the LXX version may represent a variant Hebrew text which has disappeared; and even the Masoretic text would have served James’s purpose (if not with the same explicitness), since it predicts that the house of David will regain its sovereignty over the Gentile nations formerly ruled by it—a prediction fulfilled and surpassed by the Gentiles’ yielding their allegiance to Christ as Lord.

244 Dialogue, chap. 73; cf. Justin’s First Apology, chap. 41. The phrase is not present in any copy of the LXX which has come down to us.

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