Lexicons & Textual Commentaries for Septuagint

[TYA]

Great day everyone.  I was studying the implications of "kindling" a fire on the Sabbath in Exodus 35:3, and looking for exegetical commentary (whether from lexicons, grammars, commentaries, etc.) specifically for the LXX.

 

All that I have in my library that seems to address the verb καύσετε there is the LEH Lexicon, and of course, Brenton's and NETS translations.  But this is scanty compared to "NT" exegesis, of course.  Are there any other resources that provide exegesis for the LXX?

 

Thank you.

[Michel Gilbert]

Brill's Septuagint Commentary Series includes Exodus,

https://brill.com/abstract/title/8690?rskey=pOQVFX&result=1

 

Accordance doesn't offer it though.

[R. Mansfield]

Brill's Septuagint Commentary Series includes Exodus,

https://brill.com/abstract/title/8690?rskey=pOQVFX&result=1

 

Accordance doesn't offer it though.

 

This is the exact series I thought of when I first read TYA's question. I do hope we would one day have it in Accordance, though.

 

Of course, having said that, the Exodus volume in the SCS doesn't offer much on Ex 35:3--

 

"Sabbata regulations include (v. 3) the burning of fire in any of their dwelling (κατοικίᾳ). The verse ends with the terse, ἐγὼ Κύριος, not found in MT (cf. Lev 19:3, 30; 26:2). Propp (2006, 637) suggests the Exod reading is a formula found in contexts of Sabbata legislation. For ExodB’s τῇ ἡμέρᾳ see Wevers 1992, 211."

 

Daniel M. Gurtner, Exodus: Commentary, ed. Stanley E. Porter, Richard S. Hess, and John Jarick, Septuagint Commentary Series (Leiden; Boston: Brill, 2013), 472.

[Michel Gilbert]

Thanks Rick. I was hoping someone had it and could look it up for Toma. I suspect you own it in Logos, although you could have typed it out. BDAG offers, “But, in contrast to ἅπτω, καίω lays the emphasis less upon the act of lighting than on keeping a thing burning.”

[Λύχνις Δαν]

Hi Toma,

 

Muraoaka's lexicon says nothing beyond definition.

 

Some things in stuff I own in Acc:

 

35:3    You are not to let fire burn: This prohibition perhaps reflects the anthropological use of fire as a transforming force in culture (see Fredman). Since the Shabbat was apparently to be static in nature, or at least transformative of time alone, fire (which by its nature causes chemical changes) could not be employed. throughout all your settlements: And not only in the area of building the Dwelling (Cassuto).

Everett Fox, ed., SB Notes, 1st, Accordance electronic ed. (New York: Schocken Books, Inc., 1995), paragraph 1857.
https://accordance.bible/link/read/SB_Notes#1857

 

From a user tool of Didascalia Apostolorum:

[v. 20] But let us observe and see, brethren, that most men in their mourning imitate the Sabbath; and they likewise who keep Sabbath imitate mourning. For he that mourns kindles no light: neither do the People on the Sabbath, because of the commandment of Moses; for so it was commanded them by him [cf. Ex 35.3]. He that mourns takes no bath: nor yet the People on the Sabbath. He that mourns does not prepare a table: neither do the People on the Sabbath, but prepare and lay for themselves the evening before [cf. Ex 16.29]; because they have a presentiment of mourning, seeing that they were to lay hands on Jesus. He that mourns does no work, and does not speak, but sits in sorrow: so too the People on the Sabbath; for it was said to the People concerning the mourning of the Sabbath thus: Thou shalt not lift thy foot to do any work, and thou shalt speak no word out of thy mouth [isa 58.13 LXX]. Now who testifies that the Sabbath is a mourning for them? The Scripture testifies, and saith: Then shall the people lament, family over against family: the family of the house of Levi apart, and their women apart; the house of Judah apart, and their women apart [Zech 12.12-13]: even as, after the mourning of Christ until now, on the ninth of the month of Ab (August) they come together and read the Lamentations of Jeremiah [[192]]? and wail and lament. Now nine represents Theta; but Theta denotes God. For God therefore they lament, even for Christ who suffered -- rather, on account of God our Saviour, but over themselves and their own destruction. Does any man lament, brethren, except he have a grief? Therefore do you also mourn for them on the day of the Sabbath of the Pascha (p. 95) until the third hour in the night following; and thereafter, in the Resurrection of Christ, rejoice and make good cheer for their sake, and break your fast; and the surplus of your fast of six days offer to the Lord God, And let those of you who have abundance or worldly possessions minister diligently to those who are poor and needy and refresh them, that the reward of your fast may be received.

 

3: You shall kindle no fire throughout your settlements on the sabbath day: Rabbinic exegesis holds that this prohibition does not forbid letting a previously kindled fire burn on the Sabbath, so long as it is not refueled on the Sabbath. The Karaite Jewish sect, however, took the law to prohibit the use even of a previously kindled fire and spent the Sabbath in darkness.

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds., The Jewish Study Bible, Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 1425.
https://accordance.bible/link/read/JSB#1425

 

10: A sabbath of the LORD your God: Since He observes the Sabbath (Gen. 2:2; Exod. 16:21–30) it must be used for His purposes, not one’s own (cf. Isa. 58:13). You shall not do any work, defined by various biblical passages to include gathering food and fuel, kindling fire, agriculture, and business activities (16:23-30; 34:21; 35:3; Num. 15:32–36; Amos 8:5; Jer. 17:21–22; Neh. 13:15–21). The Rabbis defined more precisely what kinds of work fell under this prohibition, identifying thirty–nine categories (e.g., weaving, hammering, writing) based on the inference that the activities performed in constructing the Tabernacle—forbidden on the Sabbath—exemplified the definition of “work” (Exod. 31:13–17; 35:2; m. Shab. 7:2; b. Shab. 49b). Your male or female slave: This one day a week the servant is treated as the master’s equal. The stranger, the resident alien (12:19 n., 43 n.). Cf. 23:12. The text reads lit. “your stranger,” which implies that the resident alien was, at least in some cases, dependent on a specific individual.

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds., The Jewish Study Bible, Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 1094.
https://accordance.bible/link/read/JSB#1094

 

Do you bring in a lamp to put it under a bowl or a bed? (4:21). Lamps were associated with gladness and marriage and were also important in the religious life of the Jewish household.99 The Sabbath lamp was lit at dusk since fire could not be kindled on the Sabbath (Ex. 35:3), the Day of Atonement, or the Passover. The words of the prophets are likened to a light shining in a dark place (2 Peter 1:19). In 4 Ezra 12:42, Ezra is compared to a lamp in a dark place (and a haven for a ship saved from a storm).


David E. Garland, “Mark,” in Matthew, Mark, Luke, vol. 1 of ZIBBCNT-26, ed. Clinton E. Arnold; Accordance electronic ed. 4 vols.; (Grand Rapids: Zondervan, 2002), 231.
https://accordance.bible/link/read/ZIBBCNT-26#2891

 

Verse 3. Ye shall kindle no fire. The Jews understand this precept as forbidding the kindling of fire only for the purpose of doing work or dressing victuals; but to give them light and heat, they judge it lawful to light a fire on the Sabbath day, though themselves rarely kindle it-they get Christians to do this work for them.

Adam Clarke, Adam Clarke’s Commentary on the Whole Bible, Accordance electronic ed. 6 vols.; (Altamonte Springs: OakTree Software, 2004), paragraph 3873.
https://accordance.bible/link/read/Clarke’s_Commentary#3873

 

 

Curiously a certain number of these either refer to kindling or to sources that hold that kindling is that which is forbidden. Given that, it is likely worth examining the Hebrew verb בער vs the Greek word chosen here and alternatives. Perhaps that's what you were after all along. So going back to Muraoka his  definition in order are : 1. 'to start a fire by igniting, "kindle"', 2. 'to ignite', 3. 'to set on fire', 4. 'to raise the temperature of, "heat"', 5. 'to destroy by burning'.

 

So that's interesting ..... and rather contra BDAG. I do not know if the sense changed from LXX times to NT times but it would be a study to figure out.

 

Every time I turn around with a question on words, language, exegesis etc. there is so much to do for even the smallest question. This isn't a complaint - it just means it's a slow business and so many things must be considered to arrive at anything approaching a valid determination. Hopefully this helps you out a little.

 

Thx

D

[TYA]

Of course, having said that, the Exodus volume in the SCS doesn't offer much on Ex 35:3--

 

Thanks, Rick.  I appreciate you including that entry for me.  Very kind of you.

 

BDAG offers, “But, in contrast to ἅπτω, καίω lays the emphasis less upon the act of lighting than on keeping a thing burning.”

 

Michel, thanks.  I saw that also, and found it to be the single most insightful comment in my library--bar none--regarding this particular question.  So nice shot!  I was hoping for a specific reference to Exo 35:3, but as you are aware, one wasn't made there.  (Five of the Hebrew lexicons gave specific references for ba'ar to Exo 35:3, by way of comparison.)

 

Some things in stuff I own in Acc:

 

D., thanks as always.  That is a ton of information from some terrific sources (although you know I was focusing on Greek exegesis alone in this case).

Edited March 4, 2019 by TYA