2E The Text and Its Reconstruction
THE TEXT AND ITS RECONSTRUCTION Our Authorised Version of Job is based upon the text handed down to us in existing Hebrew manuscripts and upon Jerome’s Latin translation. None of the manuscripts, the most important of which are those of the Vatican,[31] of Alexandria[32] and of Sinai,[33] go further back than the fourth century A.D. And some of the modifications, made by Jerome in the Latin translation, particularly inJob 21:25-27, into which he introduces the Christian idea of the Resurrection, were not based upon the various readings of the Codices, but inspired by a pious desire to render the work more edifying. As our Hebrew manuscripts are all derived from a single copy which was probably contemporaneous with the reign of the Emperor Hadrian,[34] the words and the corrections of which they reproduce with Chinese scrupulosity, the utmost we can expect from them is to supply us with the text as it existed at that relatively late age. The comparative indifference that reigned before that time as to the purity of the text of the most important books of the Canon, and the utter carelessness with which down to the first century of the Christian era the manuscripts of the Hagiographa[35] were treated, render it highly probable that long before the reign of Hadrian the poem of Job had undergone many and serious modifications. The ease with which words written with consonants only, many of which resembled each other, were liable to be interchanged, strengthens this probability; while a detailed study of the various manuscripts and translations transforms it into certainty. The parallel passages alone of almost any of the books of the Old Testament yield a rich harvest of divergences. But involuntary errors of the copyists are insufficient to explain all the bewildering changes which disfigure many of the books of the Sacred Scriptures. The gradual evolution of the Hebrew religion from virtual polytheism to the strictest monotheism seemed peremptorily to call for a corresponding change in the writings in which the revelation underlying it was enshrined. A later stadium of the evolution--which, of course, was never felt to be such--might naturally cause the free and easy views and lax practices which once were orthodox and universal to assume the odious form of heresy and impiety, and a laudable respect for the author of revelation was held to impose the sacred duty of bringing the documentary records of ancient practices into harmony with present theories. This was especially true of the Books of Job and Ecclesiastes, in which not only was the general tone lacking in respect for all that the Jewish community held sacred, but likewise long and eloquent passages directly called in question the truth of revelation and blasphemously criticised the attributes of the Most High.
Gauged by the narrow standards of the Jewish community,[36] some of Job’s most sublime outbursts of poetic passion must have seemed as impious to his contemporaries as to the theologians of our own country the "blasphemies" hurled by Byron’s Lucifer against the "Everlasting Tyrant." There can be no doubt that it is to the feeling of holy horror which his plain speaking aroused in the minds of the strait-laced Jews of 2400 years ago that we have to ascribe the principal and most disfiguring changes which the poem underwent at the hands of well-meaning censors. It is quite possible even now to point out, by the help of a few disjointed fragments still preserved, the position, and to divine the sense, of certain spiritful and defiant passages which, in the interest of "religion and morals," were remorselessly suppressed, to indicate others which were split up and transposed, and to distinguish many prolix discourses, feeble or powerful word-pictures and trite commonplaces which were deliberately inserted later on, for the sole purpose of toning down the most audacious piece of rationalistic philosophy which has ever yet been clothed in the music of sublime verse. The disastrous results of these corrections which were made at various times and by different persons is writ large in the present text of Job as we find it in the Hebrew manuscripts and our Authorised Version, which offer us in many places a jumble of disjointed fragments, incoherent, irrelevant or self-contradictory. In addition to common sense aided by cautious text criticism which enables us to recognise interpolations, to correct copyists’ errors and occasionally even to determine the place and the tendency of expunged passages, the means at our disposal for the restoration of the poem are principally two: The laws of Hebrew poetry (parallelism and metre) on the one hand, and a comparison of the Hebrew text with the ancient Greek translation of the Septuagint,[37] on the other. A judicious use of these helps which are recognised as such even by the most conservative Christians, who condemn without hearing the tried methods and least doubtful conclusions of biblical criticism, enables one to accomplish all that is now possible towards restoring the poem of Job to its original form. The nature and the laws of Hebrew metre, the discovery of which is indissolubly associated with the name of Prof. Bickell,[38] are identical with those of Syriac poetry. The unit is the line, the syllables of which are numbered and accentuated, the line most frequent containing seven syllables with iambic rhythm. Accentuated syllables alternate regularly with unaccentuated, whereby the penultimate has the accent; and the poetic accent always coincides with the grammatical, as in Syriac poetry and in the Greek verse of early Christian times, the structure of which was copied from the Syriac. Compare for instance the following:
[Greek:
Hae parthenos saemeron Ton epouranion tiktei, Kai hae gae to spaelaion To aprosito parechei.] with a strophe from Job:
Shamati khellae rabbot:
Menachme ’amal kool’ khem, Hakec ledibere rooch?
Ma-yamric’kha, ki tahnae? The second characteristic of Hebrew poetry, which is occasionally to be found even in prose, is that repetition of the same thought in a slightly modified form which is commonly known as parallelism. Thus, in the poem of Job the second line of the strophe expresses an idea very closely resembling that embodied in the first; and the third and fourth run parallel in like manner. For instance, Eliphaz, expounding the traditional teaching that the wicked man is punished in this life, says:
"His offshoot shall wither before his time, And his branch shall not be green;
He shall shake off his unripe grape, like the vine, And shall shed his flower, like the olive." The second important aid to emendation is a careful comparison of the Hebrew text with the Greek translation known as the Septuagint (LXX.), which, undertaken and completed in Alexandria between the beginning of the third and the close of the second century B.C., offers the first recorded instance of an entire national literature being rendered into a foreign tongue. The extrinsic value of this work is obvious from the fact that it enables us to construct a text which is centuries older than that of which all our Hebrew manuscripts are servile copies, and is over a thousand years more ancient than the very oldest Hebrew codices now extant.[39] Not indeed that the poem of Job had undergone no changes between the time of its composition and the second century B.C. On the contrary, some of the most important interpolations had already been inserted[40] and various excisions and transpositions made before the translator first took the work in hand. But at least the ground is cleared considerably, seeing that no less than four hundred verses which we now read in all our present Bibles, Hebrew and vernacular, were tacked on to the poem at a date subsequent to the Greek translation and therefore found no place in that version. These additions may, on the faith of the Septuagint, be struck out with all the less hesitation that both metre and parallelism confirm with their weighty testimony the trustworthy evidence of the orthodox translation that the strophes in question are insertions of a later date. But the value of the Septuagint depends upon its greater or less immunity from those disfiguring changes which render the Hebrew text incomprehensible and from which few ancient works are wholly free. And unfortunately no such immunity can be claimed for it. What happened to the original text likewise befell the Greek translation. Desirous of putting an end to the disputes between Jews and Christians as to the respective merits of the two, a proselyte from Ephesus, Theodotion by name, undertook to do the Bible into Greek anew somewhere between 180-192 A.D. The basis of his work was the Septuagint, of which he changed nothing that in his opinion could stand; but at the same time he consulted the Hebrew manuscripts and vainly endeavoured to effect a compromise between the two. Among other innovations, he inserted in his translation the four hundred interpolated verses which, having been added to the Hebrew text after it had been first rendered into Greek, could not possibly have formed part of the Septuagint version. Later on (232-254 A.D.) Origen, anxious to throw light upon the cause of the divergences between existing translations and the original text, and to provide the means of judging of the respective merits of these, undertook one of those wearisome works of industry, which later on constituted a special feature of the activity of the Benedictine monks. The result of his researches was embodied in the Hexapla--a book containing, in six parallel columns, the original text in Hebrew and in Greek letters, the Greek translation by Aquila, another by Symmachus, the text of the Septuagint edited by himself, and Theodotion’s version. Now Origen, acting upon the gratuitous assumption that the passages wanting in the Septuagint had formed part of the original Book of Job and had been omitted by the translators solely because they failed to understand their meaning, took them from Theodotion and incorporated them in his edition of the Septuagint as it appeared in the Hexapla, merely distinguishing them by means of asterisks. Unfortunately, in the course of time these distinctive marks disappeared partially or wholly, thus depriving the old Greek translation of its inestimable value as an aid to text criticism; and there remained but five manuscripts in which they were to some extent preserved.[41]
Until recently it was generally taken for granted by Biblical scholars that there were no codices extant in the world but these five, which contained data of a nature to enable us to reconstruct the text of the Septuagint. And the assistance given by these manuscripts was dubious at best, for they included the misleading additions incorporated in the text by Origen, merely marking them with asterisks, which were not only insufficient in number, but oftentimes wrongly distributed. No one ventured to hope that there was still extant a version from which the spurious verses were rigorously excluded. And the discovery of such a text by my friend, Prof. Bickell, marks a new epoch in the history of Biblical criticism.
One day that distinguished scholar, while sauntering about Monte Pincio with the late Coptic Bishop, Agapios Bsciai, was informed by this dignitary that he had found and transcribed a wretched codex of the Saidic[42] Version of Job in the Library of the Propaganda. Hearing that numerous passages were wanting in the newly discovered codex, Prof. Bickell at once conjectured that this "defective" version might possibly prove to be a translation of the original Septuagint text without the later additions; and having studied it at the bishop’s house saw his surmise changed to certainty; the text was indeed that of the original Septuagint without the disfiguring additions inserted by Origen. The late Prof. Lagarde of Goettingen then applied for, and received, permission to edit this precious find; but owing to the desire conceived later on by Pope Leo XIII. that an undertaking of such importance should be carried out by an ecclesiastic of the Roman Catholic Church, Lagarde’s hopes were dashed at the eleventh hour, and Monsignor Ciasca, to whom the task was confided, accomplished all that can reasonably be expected from pious zeal and patient industry. The Saidic version, therefore, as embodying a purer and more ancient text of the Book of Job than any we had heretofore possessed, is one of the most serviceable of the instruments employed in restoring the poem to its primitive form.[43] It frequently enables us to eliminate passages which formerly rendered the author’s meaning absolutely incomprehensible, and at other times replaces obscure with intelligible readings which, while differing from those of the Massoretic manuscripts, are obviously the more ancient.
Footnotes:
[31] Fourth century A.D.
[32] Fifth century A.D.
[33] Fourth century A.D.
[34] A.D. 117-138.
[35] The Hagiographa--or, as the Hebrews term them, _Ketubim_--include Job, Proverbs, the Psalms, the Canticle of Canticles, Ruth, the Lamentations, Koheleth, Esther, Daniel, Ezra, Nehemiah, and
Chronicles.
[36] As distinguished from the pre-exilian people. Before the Captivity the Israelites lived the political life of all independent nations.
After the Exile they were but a religious community--a Church. It was for this Church that the "Mosaic" legislation of the Priests’ Code was written and the ancient historical records retouched.
[37] Completed probably in the second century B.C.
[38] Ewald and others had conjectured long before that the colloquies of Job were in verse, but their attempts to reduce them to strophes were of a nature to weaken rather than confirm the theory. That the strophes consisted of four lines is a discovery of Prof.
Bickell’s. At first listened to with scepticism, it is now accepted by some of the leading critics of Germany, and received with favour by such English scholars as Prof. Cheyne.
[39] St. Paul in his quotations from the Old Testament usually follows the Septuagint. But the poem of Job he quotes from a lost version, some traces of which are to be found in the works of Clement of
Alexandria.
[40] "Inserted" is the strongest term that can be applied to editors who lived in a time when to foist one’s own elucubrations upon a deceased genius was a work of piety deserving praise. Some of the acts which were virtues in Job’s days have assumed a very different aspect in ours; but good intentions are always at a premium, and the Jewish interpolators were animated by the best.
[41] Two Greek, two Latin, and one Syriac.
[42] Also called the Thebaic Version.
[43] As a translation it is a poor performance.
* * * * *
INTERPOLATIONS
Having thus briefly sketched the instruments by means of which the reconstruction of the poem of Job was undertaken, it may not be amiss to illustrate the manner in which they are employed in the light of a few examples. To begin with the structure of the metre. In the Authorised Version we find (Job 12:12) the words: "With the ancient is wisdom, and in length of days understanding." This in Hebrew is Bishishim chokhma Veorekh yamim t’buna. The first line therefore has five instead of seven syllables and is consequently defective; something must have fallen out. This conclusion, based upon the laws of the metre, is fully borne out by a study of the context; for it is enough to read Job’s reply from the beginning to see that he could not have set himself to prove, as he is here made to do, that God is as wise as man; his contention really being that man’s knowledge is ignorance compared with the wisdom of the Being who governs the universe. For he is arguing against the traditionalists who assert that justice is the essential characteristic of the conduct of the world, a thesis refuted by almost everything we see and hear around us. Bildad besought his sorely tried friend to learn of bygone generations and to view things through their eyes. "Shall they not teach thee?" he asks (Job 13:10), to which Job’s reply is an emphatic negative: "There is _no_ wisdom with the ancient, nor understanding in length of days." To agree with his "friend" would be to throw up his case, and this the Authorised Version makes him do. God alone is endowed with wisdom; but is He likewise good? To this question His government of the universe alone can furnish an answer. There must evidently then have been a negative particle in the text which a copyist, shocked at the seemingly rash assertion, expunged. If now we add the words "for not" the metre is in order and the sense perfect:
Ki en bishishim chokhma Veorekh yamim t’buna.
Take another instance. The first part ofJob 5:14,Job 15:1-35is rendered in our version as follows: "If a man die shall he live again?" and the translation would be faithful enough if the Hebrew word were _hayichyae_, as our MSS. testify, but as an interrogation would destroy the parallelism of the strophe, it is evident that the syllable _ha_, which in Hebrew consists of one and not two letters, is an interpolation, and the word should be _yichyae_ and the strophe (composed ofJob 5:13-14a).
"Oh, that thou wouldst hide me in the grave! That thou wouldst secrete me till thy wrath be passed! That thou wouldst appoint me a set time, and remember me!
If so be man could die and yet live on."
Again starting from the recognised principle that the entire poem is composed on a regular plan and consists exclusively of four-line strophes, it is obvious that all the tristichs inJob 24:1-25andJob 30:1-31must be struck out. The circumstances that their contents are as irrelevant to the context as would be a number of stanzas of "The Ancient Mariner" if introduced into "Paradise Lost," that in form they are wholly different from the strophes of the poem of Job, and that there is obviously a sudden break in the text of the latter just when heterodoxy merges into blasphemy, have forced critics to the conclusion--about which there is hardly any difference of opinion--that these tristichs are extracts from a very different work, which were inserted to fill up the void created by orthodox theologians of a later date.[44]
Besides the four hundred verses which must be excluded on the ground that they are wanting in the Septuagint Version, and were therefore added to the text at a comparatively recent period,[45] the long-winded discourse of Elihu[46] must be struck out, most of which was composed before the book was first translated into Greek. Common sense, unaided by any critical apparatus, suffices to mark this tedious monologue as an interpolation. The poet knew nothing of him who is supposed to have uttered it. In the prologue in prose where all the actors in this psychological drama are enumerated and described, Elihu is not once alluded to; and in the epilogue, where all the debaters are named and censured, he alone is absolutely ignored. Nay, it is evident that when Jahveh’s discourse was written, the poet had no suspicion of the existence of this fourth friend; for at the conclusion of the "fourth friend’s" pretentious speech, composed of scraps borrowed from those of the other actors in the drama, Jahveh addressed all present in a form of words which implies that not Elihu but Job was the last speaker, and had only that instant terminated his reply. This fact alone should be conclusive. But it is confirmed by other weighty considerations which leave no place for doubt: Thus, Elihu’s style is _toto coelo_ different from that of the other parts of the poem: artificial, vague, rambling, prosaic, and strongly coloured by Aramaic idioms, while his doctrinal peculiarities, particularly his mention of interceding angels, while they coincide with those of the New Testament, are absolutely unknown to Job and his friends. Moreover, if Elihu had indeed formed one of the _dramatis personae_ of the original work, the _role_ he would and should have assumed is not dubious; he must be the wise man according to the author’s own heart. This he is or nothing. And yet, if he were really this, we should have the curious spectacle of the poet developing at great length an idea which runs directly counter to the fundamental conception underlying the entire work. For Elihu declares Job’s sufferings to be a just punishment for his sins; whereas the poet and Jahveh Himself proclaim him to be the type of the just man, and describe his misery as a short, unmerited and exceptional probation. Evidently then Elihu is the elaborate production of some second-rate writer and first-class theologian awkwardly wedged into the poem perhaps a century or more after it had been composed, and certainly before the work was first translated into Greek. The confusion introduced into the text by this insertion is bewildering in the extreme; and yet the result is but a typical specimen of the inextricable tangle which was produced by the systematic endeavours of later and pious editors to reduce the poem to the proper level of orthodoxy. Another instance is to be found in Job’s reply to the third discourse of Bildad: in two passages of this discourse the hero completely and deliberately gives away the case which he had been theretofore so warmly defending, and accepts--to reject it later on as a matter of course--the doctrine of retribution.[47] Now, on the one hand, if we remove these verses, Job’s speech becomes perfectly coherent and logical, and the description of wisdom falls naturally into its right place; but, on the other hand, we have no reason whatever to call their authenticity in question and to strike them out. The solution of this difficulty is that Zophar who, in our versions, speaks but twice, really spoke three times, like each of his three colleagues, and that the verses in question were uttered by him, and not by Job. His discourse was intentionally split up into two portions, and incorporated in a speech delivered by Job, in order to represent the hero as an advocate of the dogma of retribution.
Another example of obviously intentional transposition occurs inJob 40:1-24where two verses are introduced as one of Job’s replies to God, so as to allow of the latter delivering a second speech and utilising therein a fine description of the hippopotamus and the crocodile. Lastly, it needs little critical acumen to perceive that the scraps of dialogue attributed to Jahveh in the Hebrew text and Authorised Version are, in so far as they can claim to be regarded as authentic, but fragments of a single discourse. It would be preposterous to hold a poet or even an average poetaster responsible for the muddle made by the negligence of copyists and the zeal of interpolators who sought thus awkwardly to improve the author’s theology at the cost of his poetry. But it is enough to consider the elements of this particular question for a moment to perceive that there can be but one solution. Jahveh makes a long and crushing reply to Job, gradually merges into fine descriptive but irrelevant poetry, and then suddenly calls for a rejoinder. The hero, humbled to the dust, exclaims[48] that he is vile and conscious of his impotence, and will lay his hand upon his mouth and open his lips no more. Here the matter should end, for Job has confessed himself vanquished. But no, Jahveh, instead of being touched by this meek avowal and self-humiliation, must needs address the human worm as if he had turned against his Creator, and asks such misplaced questions as "Hast thou an arm like God?" As a matter of fact, Jahveh, whose apparition is but a poetic symbol of the sudden flash of light which illumined the mind of the despairing hero, spoke but once. For Job, one glimpse through the veil was enough, one rapid glance at the realm where all is dark, and deep lies "under deep unknown, And height above unknown height."
Footnotes:
[44]Job 24:5-8,Job 24:10-24andJob 30:3-7take the place of Job’s blasphemous complaint about the unjust government of the world.
[45] For the benefit of readers who shrink from making any alteration in the Bible, and who are mostly unaware that innumerable and wide-reaching changes were effected in it by the negligence or design of scribes, theologians, and others, it may be well to point out that none of the changes rendered necessary by the reconstruction of the Books of Job and Ecclesiastes in any way affects whatever degree of inspiration they feel disposed to attribute to the Bible as a whole, or to the interpolations in particular. The point of view of the critic, if by no means identical with that of the pious worshipper, need not to clash with it. An interpolation may be--and as we here see very often is--much more orthodox than an original text, and the more recent its origin the greater the chances that it will be so.
[46] xxxii.-xxxvii. In the Septuagint Version Elihu’s discourse occupies but little more than half the number of verses to be found in the Hebrew manuscript and in the Authorised Version.
[47]Job 27:8-10,Job 27:14-23.
[48]Job 40:4-5.