Praying with Jesus

To demonstrate the superiority of Jesus’ sacrifice to those previously offered under the Torah, the writer to the Hebrews quotes a version of Ps 40:6–8 (Eng; 40:7–9 HB; 39:7–9 OG; Heb 10:5–9).1 In so doing, Hebrews fairly clearly situates its rendition of this psalm’s words as Jesus’ own (cf. Heb 10:10).2 If one were to read the entire psalm in this direction however,3 problems would seemingly arise (e.g., vv. 12–17 Eng).4

Nevertheless, in looking at the whole psalm from the perspective of Hebrews’ reading, one might well consider that Jesus “sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members.”5 In this way, initially problematic elements (e.g., v. 12 Eng) would follow not with respect to him who is the head but with respect to those who are his members.6 Moreover,

Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished hereafter. All of them, however, will be fulfilled because He is “the Truth” who speaks them, and requires of us to be as “faithful,” as He Himself speaks faithfully.7

Thus, it befits the church too to join in praying this psalm alongside her Lord.8

1. Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text (The New International Greek Testament Commentary; Grand Rapids, Mich.: Eerdmans, 1993), 488; Richard B. Hays, The Conversion of the Imagination: Paul as Interpreter of Israel’s Scripture (Grand Rapids: Eerdmans, 2005), 106–7; B. F. Westcott, The Epistle to the Hebrews (3rd ed.; London: Macmillan, 1906), 311. On Hebrews’ quotation and its relationship to the OG, see GS, Ps 39:7–9; Franz Delitzsch, Psalms (Commentary on the Old Testament 5; Edinburgh: T. & T. Clark, 1866; repr., Peabody, Mass.: Hendrickson, 2006), 302; Geoffrey Grogan, Prayer, Praise, and Prophecy: A Theology of the Psalms (Ross-shire, Great Britain: Christian Focus, 2001), 273; Karen H. Jobes, “The Function of Paronomasia in Hebrews 10:5–7,” TrinJ 13, no. 2 (1992): 182, 184; see also Karen H. Jobes and Moisés Silva, Invitation to the Septuagint (Grand Rapids: Baker, 2000), 48–51.

2. Ellingworth, Hebrews, 499; Jobes, “Paronomasia in Hebrews 10:5–7,” 186; Delitzsch, Psalms, 299; Westcott, Hebrews, 311; cf. Augustine, Enarrat. Ps., 40.5 (NPNF1, 8:120–21); see also Chrysostom, Hom. Heb., 18.1 (NPNF1, 14:451). Unless εἰσερχόμενος (Heb 10:5; entering) is both substantival and anarthrous, the text omits an explicit an explicit subject for the verb λέγει (says; Westcott, Hebrews, 311).

3. Cf. Chrysostom, Hom. Heb., 18.1 (NPNF1, 451); Hays, Conversion of the Imagination, 107.

4. Delitzsch, Psalms, 299.

5. Augustine, Enarrat. Ps., 40.5 (NPNF1, 8:121).

6. E.g., Augustine, Enarrat. Ps., 40.22 (NPNF1, 8:126).

7. Augustine, Enarrat. Ps., 40.1 (NPNF1, 8:119).

8. Augustine, Enarrat. Ps., 40.2, 5 (NPNF1, 8:119–21); cf. Walter Brueggemann, “Psalms and the Life of Faith: A Suggested Typology of Function,” JSOT 17 (1980): 3–32; Hays, Conversion of the Imagination, 101–18; Jerry Eugene Shepherd, “The Book of Psalms as the Book of Christ: A Christo-Canonical Approach to the Book of Psalms” (Ph.D. diss., Westminster Theological Seminary, 1995).

Cascadia Syntax Graphs of the Greek Bible

Logos Bible Software offers syntax graphs for “the LXX Deuterocanon/Apocrypha”:

The Cascadia Syntax Graphs of the LXX Deuterocanon/Apocrypha is a syntactic analysis of the entire Greek text of the LXX Deuterocanon and Apocrypha using the The Old Testament in Greek edited by Henry Barclay Swete. The database includes graphs that display the syntactic structure of these texts. With this dataset, you can visualize the syntactical components of a clause or sentence to better understand the relationship of its parts to the whole clause.

For more information or to order, please see the Logos website.

Göttingen May Be Fairly Close After All

A while back, when I finally decided to preorder the Göttingen Septuagint from Logos before the initial, pre-publication special ended, and when I did so, I was quite prepared to wait several years before this resource actually went through and came out of development. Yet, earlier today, I happened to stumble across this on the Logos website:
Logos Göttingen Septuagint
So, rather than a couple years, the Logos edition of the Göttingen Septuagint is apparently just over a couple months away (!).