I see a problem developing in this thread, and the
Watchtower is to blame.
I’ve noticed that many ex-JWs exit the JW religion with much
of their Watchtower theology still intact, though they may not notice it. I know I left this way. If not it is expelled, the ex-JW
will make mistakes in further judgment made outside the Watchtower on Scripture
and religion.
One of these carryovers from Watchtower naiveté is that the
New Testament authors are “quoting” from either the LXX or a Hebrew text. But
the truth is they often are not. What you are reading when Paul and others “quote”
from the Hebrew Scriptures is midrash, not a real quote.
Midrash is a Jewish technique in which exegesis is actually
interpolated into Scripture as you say it, thus making up for any ambiguity in
a text that might be viewed as problematic to the teacher. Normally this
is an acceptable technique, but the New Testament writers used it to emphasize that
there was a hidden, encoded message that only the light of Christ could decode.
Matthew’s use of Isaiah 7.14 is a prime example of how the
NT writers used midrash. The text reads in Hebrew similar to the translation as
found in the NJPS:
Look, the young woman is with child and about to give birth
to a son. Let her name him Immanuel.
The word for “young woman” refers to a type of female. In
older forms of English the term would have been “maid” or even “maiden,” but it
has fallen out of popular use. While the LXX uses a term that on the surface
reads “virgin,” the Greek word does refer to someone sexual status but again to
a type of female, most notably a “maiden.”
Since midrash often is a play-on-words form of exegesis, the author
of the gospel of Matthew played with the Greek word to give it both meanings,
namely “virgin/maiden” and “virgin/sexually inexperienced” at Matthew 1.28. The
author was neither quoting from the Hebrew text or even the LXX necessarily,
but was merely using the same words to fit the prophecy into a fulfillment of
the events mentioned. The author does this several times, never really quoting
but reshaping texts, such as at Matthew 2.23.
The theology of the Watchtower is very primitive and
two-dimensional. It views the Scriptures as a sort of book of proof-texts to be
used as proof-texts. The actual documents are actually far more complex. But
the Governing Body insists on NOT teaching JWs the actual process of transmission,
that a very Semitic philology and set of Jewish hermeneutics governed their
construction.
We who leave the JWs behind are not taught the necessary
fundamentals of Bible study to begin with so we find ourselves arguing based on
the only limitations we know. Our conclusions can therefore fail us. How many
on this board can identify when a “quote” is really a quotation from Scripture and
not midrash or perhaps when a verse merely being stated from memory? What is the
difference between midrash and Midrash? Who even heard of the term before
today?
I was so unprepared when I went into formal Scriptural
study. I learned nothing from my exposure to the Watchtower brand of religion (though I thought I did). I
swear it probably sucked up a few IQ points even! Thus I am not criticizing
anyone for the mistakes that are being made. You are working from the limited
point that some of you probably still have due to the same happening to you. It took me almost 20 years outside of the
Watchtower devoted to in-depth collegiate study to get where I am today.
The more I learned, the more I realized how little I knew.
Paul is not always quoting from any text in his writing. His quotes are
often midrash in nature. They aren’t always to be found in the LXX or the Masoretic or
even proto-Masoretic texts. It is not a sign of error on the author’s part
either. While I don’t agree with a lot of Paul’s teachings or the New Testament
in general, I can attest that the author we generally know as Paul was not an
idiot. He may have twisted things beyond their original purpose, but he does
demonstrate a logic that is definitely Pharisaic in nature. From a Jewish
viewpoint I can attest that the writings do demonstrate a familiarity with
rabbinical exegesis of the Second Temple era.