Friday, January 24, 2014

The Gospel: A Different Inclusive

I am currently studying the call to repentance found in Peter's speech in Acts 2. 

It appears "all" are called to repent in Acts 2, equally.  As Acts progresses, we really see how big "all" really is.  In the day Acts describes, and that we still live in now in the 21st century, the gospel is big enough to include all.

Interestingly in our culture today, the gospel's inclusiveness is labeled exclusive.  I think the reason for this is that the gospel's form of inclusive is also a call to repentance.  Repentance sounds so "churchy" though.  Rather, let's just say, all are invited according to the message of the Christian gospel to be included in the people of God, and being part of this people means one must totally turn their valuations of most-everything on its head.  We must turn from a life without God's voice obeyed, to a life of obeying God by the power of the Holy Spirit and in constant confession.

What clarified this for me was a quote I read today in Craig Keener's (massive!) commentary on Acts 1:1-2:47.  This quote below also shows me that we as humanity have not progressed beyond relgion and our philosophy of religions either.

Keener observes:

[While calls of repentance can be found in Israelite tradition] Gentiles did not speak much of moral repentance in light of religion.  Joining a mystery cult simply supplemented one's previous religious experience; polytheism was inclusive. (italics mine)

This quote does not cover every base, but is an analogy.  But isn't this what our culture calls us to when they call us to inclusivism?   That is, isn't this what it means to be "worldly" or "cultured"?  Don't you look better and feel more spiritual and safe when you got a few religions and the latest science under your belt? Isn't it better to hedge your bets?  Paul doesn't think so when he is speaking to those in Athens in Acts 17. 

Christianity claims things that make "inclusivists" nervous.  We, as Paul does in Athens, claim to know the creator through Jesus.  This seems to be exclusive to "inclusivists."  They would rather add one world religion's conception of creation to another, and then add a dash of Darwinism so as to be secularly and scholarly acceptable.  This is not new.  Apparently, for Keener, it has been the rebellious preference of thousands of years.  Hear me, YOU ARE NOT NEW IN YOUR BELIEFS! YOU HAVE NOT EVOLVED PAST THE NORMAL TENDENCY OF HUMANITY AND THEIR RELIGIOUS PREDILECTIONS.  

However, Christianity is not exclusive.  It is, in fact, a different kind of inclusive.  All are invited and included.  However, Christianity is not another religion to add to your arsenal of religious, political, scientific, or other beliefs.  Rather, Jesus calls his followers to radical inclusivism that requires radical renewal of valuations.  There is no supplementing the grace that is sufficient. This is why I think we could say that Christianity is a "different type of inclusive."

Paul says in 2 Cor. 12:9:

 But [Jesus] said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Karen Jobes @ Covenant Seminary

Over the past three years, the upstart Theological Fellowship @ Covenant Seminary has hosted an amazing line-up of world-class scholars of varied fields.  The Theological Fellowship's Bantam Lecture Series has hosted since 2011: C. John Collins (OT, Science and Faith at Covenant Sem.), Nicholas Perrin (NT at Wheaton), Peter Martens (Patristics at St. Louis U), Robert Yarbrough (NT at Covenant Sem.); Esther Meek (Philosophy at Geneva College); Jimmy Agan (NT at Covenant Sem.).  It has been exciting to see the vision of this fellowship embraced by such accomplished scholars! 

However, today, I am excited to announce that in April, the Theological Fellowship @ Covenant Seminary will welcome Karen Jobes, Gerald F. Hawthorne Professor of NT Greek and Exegesis.  Karen has become a good friend of mine over the past five years, and I am overjoyed to see that she is willing to contribute to the theological conversation happening in this fellowship.   It is also quite an honor to host a scholar like Karen!

For those of you who are not familiar with Jobes' work (first, FOR SHAME! ha): Karen is an expert in Septuagintal studies and NT exegesis.  She has recently been publishing at a prolific pace in the area of the later NT, with best-selling books that include an intro to Hebrews and the General Epistles, a commentary on 1 Peter, and a soon-to-be best-selling commentary on 1-3 John.  However, she has also written with Moises Silva a standard in LXX introduction, and a commentary on Esther in the NIV Application series.

Karen will lecture at Covenant Seminary on April 4th on the topic of the Septuagint and its value in OT and NT biblical studies.  This is timely considering Law's book and its popularity (see our discussion on this book beginning here).  Karen's expertise in OT, LXX, and NT and her ability to speak to a ranging expertise will lend itself to very helpful lectures to a broad audience, lay to expert.  The lectures are free to the public.  

What a great opportunity to hear such a sought-after scholar speaking about a hot topic!

Thursday, January 23, 2014

The EPs of "Hey Hey What Can I Do" and Hosea

So for a while now, I have contended that Led Zeppelin's hit "Hey Hey What Can I Do" is the rock version of the Prophet Hosea.  Take a look at the lyrics below (or better yet, listen to the song! Download here).

But might the parallel be pressed further.  I say, yes, because I had a ride of eight-hours in the car from St. Louis yesterday that drove me (no pun) to thinking of such weird things!

Like Hosea, we have never known "Hey Hey What Can I Do" on its own.  In  1970 it was released as the B-side of "Immigrant Song" outside the United Kingdom (from Wikipedia, SEE HERE).  We must always hear "Immigrant Song" if we are to hear "Hey Hey What Can I Do".

But finally where they differ is their final state.  Whereas, Hosea's EP was finally incorporated into a popular, widely distributed, and best-selling concept album, better known as the Book of the Twelve Prophets, "Hey Hey What Can I Do" remained only for sale on that single, or now on iTunes as higher-critical-esque single-song.  That is, where the analogy falters is that while the meaning of "Hey Hey What Can I Do" may be understood apart from "Immigrant Song," though not published without it, the full concept and meaning of Hosea is not perceived without its final concept-album, the storyline and final form(s) of the Twelve. 

That is where my wandering stopped.  I still had 6 hours...

"Hey Hey What Can I Do" Lyrics:
Wanna tell you about the girl I love
My she looks so fine
She's the only one that I been dreamin' of
Maybe someday she will be all mine
I wanna tell her that I love her so
I thrill with her every touch
I need to tell her she's the only one I really love

I got a woman, wanna ball all day
I got a woman, she won't be true, no
I got a woman, stay drunk all the time
I said I got a little woman and she won't be true

Sunday morning when we go down to church
See the menfolk standin' in line
I said they come to pray to the Lord
With my little girl, looks so fine
In the evening when the sun is sinkin' low
Everybody's with the one they love
I walk the town, Keep a-searchin' all around
Lookin' for my street corner girl

I got a woman, wanna ball all day
I got a woman, she won't be true, no no
I got a woman, stay drunk all the time
I said I got a little woman and she won't be true

In the bars, with the men who play guitars
Singin', drinkin' and rememberin' the times
My little lover does a midnight shift
She followed around all the time
I guess there's just one thing a-left for me to do
Gonna pack my bags and move on my way
Cause I got a worried mind
Sharin' what I thought was mine
Gonna leave her where the guitars play

I got a woman, she won't be true, no no
I got a woman, wanna ball all day
I got a woman, stay drunk all the time
I got a little woman and she won't be true

(Hey hey what can I do)

I said she won't be true

(Hey Hey, What can I say?)

Hey hey, what can I do
I got a woman, she won't be true
Lord, hear what I say
I got a woman, wanna ball all day 

Sunday, January 19, 2014

Dialogue on When God Spoke Greek: Chapter 1

MosisMose Dialogue on When God Spoke Greek links: Intro to Dialogue - Ch. 1 - Ch. 2 - Ch. 3

This is the first installment of our three-way dialogue on Law's When God Spoke Greek (introduced here).  Aaron White is the first reviewer, and will be responded to by Professor W. Edward Glenny and Christopher Fresch.

The first chapter of Law's book is titled: "Why this Book?"  This chapter is a basic apologia for the need of such a book.  The main thrust Law contends for needing such a book is that the Septuagint, so intuitively known to those steeped in Christian traditions, is nevertheless "foreign to most."  That is, though many more people would regard Joseph's coat as "multicolored," a Septuagintal legacy in Christian tradition, rather than in various way "ornamented," as the Hebrew Bible would have it, "the Septuagint remains foreign to most, including biblical scholars, indeed even Old Testament scholars." (p. 3) His words, not mine!

Law furnishes for the reader "four reasons why...what follows [will be] interesting":
(1) the LXX is a lens through which one can understand better the development of Jewish thought from the third century BC through the first century CE.
(2) the New Testament authors on the whole preferred the LXX as their OT textual basis, but in our present time the "Hebrew Bible" is the text of choice for our English Bibles.
(3) The text basis of most of the early Christians was the LXX and their theology reflects such a theological persuation, rather than of course theology reflective of the "Hebrew Bible."
(4) [It may be me, but I am missing a clearly diliniated #4, but I think it is the "alternative"/"older" text form]  "The Septuagint often preserves a witness to an alternative, sometimes older, form of the Hebrew text." Here, he will take on the stimulating issues of the Reformers and their mantra ad fontes!

He forecasts that the reader will discover "how Christianity is indebted to the Septuagint." (p. 6)

Law does not declare an audience explicitly.  But it appears to be an educated/invested lay-person.  Or, scholars that need a break from all the footnotes and silly parlance! This is seen best in his final section on definitions of terms (I have quoted "Hebrew Bible" the whole time because it is his term that refers to the canon "more or less established by the second century CE").

My interest in this subject is introduced helpfully by Law's first chapter in two ways: the lack of education in the LXX in seminary (p. 3), and its quotation in the NT (pp. 4-5).  My Greek education began in Classical Greek, Ionic then Attic.  I was captivated by the story-telling of Homer, the irony of Aristophanes and the rhetoric of Plato!   It was so rich and interesting.  Our class met 4 times a week in a small classics library and read the Greek and translated it in turn.  It was a blast!  When I entered seminary, the magic was lost a bit in a forced march through paradigms and vocab test.  It was, by necessity (I would like to believe), cage-raised chicken instead of free-range.  After an independent study in text criticism, though well instructed and interesting, I was losing "that loving feeling" for Greek.   The magic needed to return!  So I signed up for an independent study on the LXX in Luke-Acts.  It couldn't hurt!  In that study we read copious amounts of the LXX.  One day I ran into a "weird" and "foreign" verb form, so I thought.  Then I realized what it was!  It was my long lost friend, the optative! In addition to this reunion, I realized the artistry of the NT quotation of the LXX in a paper on Amos 9 in Acts 15 (which I later presented at the 2010 SBL Central States regional conference).  The LXX saved my love of Greek!  I am now an armchair LXX-Book of the Twelve scholar, and completing my dissertation in the role of the LXX-Twelve in Acts.

In the end, I think Law strikes an appropriate tone.  He assesses well the popular (even specialist?) perception and knowledge of the LXX, and even the access to such knowledge!  As he notes, many great LXX introductions exist, and other books that make similar pleas as his book.  But, as he observes, little attention has been paid to such works.  Maybe it will be Law that stirs the nest enough to get some reaction; reaction that will bring appropriate change. 

Response: Chris Fresch
As this chapter is a brief introduction to the book, there is little I have to say.  I am right there with Aaron in finding an interest in this topic owing to a lack of LXX education in Christian institutions and to the quotation of the LXX in the NT.  Regarding the first point especially, it continually astounds me that the Septuagint is taught and read so little in Christian education (often at best, you may hear it referenced disdainfully in a discussion on OT in the NT or OT textual criticism).  The Greek OT is an important text for biblical scholars on many levels, yet it is so often ignored.

I would also add that Law's third and fourth reasons resonate strongly with me.  My people (evangelical protestants) are sometimes too quick to disregard the practice and theology of the early church.  Up until Jerome/Augustine, the Old Testament for Christians was, primarily, in Greek.  It was even argued by not a few Church Fathers that the Septuagint was inspired by the Holy Spirit (Müller's The First Bible of the Church is a good, accessible resource here)!  We ought not turn a deaf ear to this.  At the very least, it needs to be wrestled with and understood.  Furthermore, as Law will get into later, outside of the Western Church, we have brothers and sisters whose Old Testament is not based on a MT text-form but rather on the LXX!  When we quickly and dogmatically discard the LXX without further discussion (as we are prone to do), we risk creating walls within the Church.

Law's fourth reason is crucial to Old Testament studies.  Protestants hold to a very high view of Scripture, particularly as each book existed in its original form, but it is no longer tenable to uncritically hold to a position of MT priority.  The Old Greek is a crucial witness to the original text of the Old Testament; in some cases, as Law notes, it even preserves older forms of whole books.  This may be uncomfortable for some to hear, but it is not a reason to ignore or disregard the Septuagint.  Rather, it calls us to engage with the text all the more, both in the Hebrew and Greek — to struggle with it even in our discomfort.

Two last thoughts: First, Law mentions the New English Translation of the Septuagint (p. 8), acknowledging its usefulness for scholarly study and recommending it to students and academics.  As he notes, however, there is still no English translation of the LXX that would appeal to the non-specialist.  This is something I would like to see happen in the next decade — a modern, faithful translation of the Septuagint, as a document in its own right, in good, readable English.  Please, please, someone get that started.  Second, Law admits that he found it to be much easier to talk about the Septuagint in scholarly language than in a more accessible way for the benefit of others (p. 4).  I applaud him for recognizing this and for setting out to change that in this book.  This is what is needed in Septuagint studies (and more widely in biblical studies).  Looking forward to chapter 2!

Response: Ed Glenny
One reviewer I read called Timothy Michael Law's book a "narrative history" of the LXX. It is certainly an engaging an
d readable book on the topic that should be read by specialists and non specialists alike. There are several reasons why I am looking forward to discussing it with Aaron and Chris. First, I love the topic; I have spent the last 10 years of my life studying the LXX. Second, it is a great book; I had the privilege of reading it this winter, and I was excited about the new things I learned in some of the chapters. Third, I always enjoy talking with Aaron and Chris, and I hope several others will follow along with us and join in on the discussion.

I appreciate the comments Aaron and Chris have made above. I also am amazed when people refer to the Hebrew Bible as the Bible of Jesus and the Apostles, and they make no reference to the LXX. However, hopefully books like Law's will help to remedy that situation. I do not have much more to add on the first chapter except for a couple observations I made, which may prepare readers for themes that will recur later in the book. First, Law writes on page 2 that "the biblical books were formed after a long process of accumulation, combination, and reformulation of other sources." I agree with the statement and with the example from Jeremiah that precedes this statement. However, the statement is broad, as is required in a book of this sort, and the immediately preceding context as well as the following sentence or two give the impression that with this sentence he is referring to most all theories that have been proposed by "unbelieving scholars" concerning the formation of the Old Testament. If we read the whole page, especially the rest of pages 2-3, we see he is referring to the theories concerning the history of the formation of the Old Testament, as it is illuminated by the discoveries in the Judean Desert, especially those discoveries that throw light on the different form of the text found in the LXX. Some of his statements are probably meant to be provocative, and a bit of qualification might have been helpful at times. So make sure you read the individual comments in light of their larger contexts. Second, I wish Law would have given a little more attention in his book to the differences between the Hebrew and the LXX that are the result of the work of the translator. Emanuel Tov wrote, "Although there are thousands of differences between the Masoretic Text (MT) and the translations, only a fraction of them were created because of a divergence between the MT and the Vorlage of the translation. Most of the differences were created by unrelated factors. These are inner-translational factors, especially in the area of exegesis, which created many renderings that are now described as differences between the translation and the MT" (Textual Criticism of the Hebrew Bible [3rd ed.], 117).   In his Postscript Law will refer helpfully to the differences between the Hebrew and Greek texts that were caused by the translator (168-170), but if readers of the book do not know better, they will be led to think that most of the differences between the MT and the LXX are because of different source texts. The discoveries in the Judean Desert show us that not all differences between the Hebrew and LXX were the result of "creative" translators and they do give evidence of "another form of the Hebrew text in antiquity" (2), but they do not explain many, perhaps the majority, of the differences between the Hebrew and the LXX. This is a theme I will probably come back to again, since I work in the area of LXX translation technique. But it is an area of study that is of great importance, and Law could have done more with it in his book to explain better the role of the LXX translators.

I encourage you to acquire a copy of When God Spoke Greek, and join in our conversation. It will only become more interesting in the days ahead.

Wednesday, January 15, 2014

Forthcoming in Ephemerides Theologicae Lovanienses

I just received word that an article of mine was accepted for publication in Ephemerides Theologicae Lovanienses (ETL).  Of course, this is quite an honor that us scholar-types get excited about, so I thought I would find others to celebrate with me - since most don't understand this nonsense! 

The article studies the example of Pauline metaphor in 1 Cor 6:12-20, and is entitled, "Pauline Metaphor and Regarding Discrete Rhetorical Meanings: A Response to Stanley Porter's 'How Should KOLLWMENOS in 1 Cor 6,16.17 be Translated'?"

Look for it later this Spring, I believe.

Here is the abstract:

This article is offered in critique of Stanley Porter’s 1991 note in ETL on the lexical meaning of κολλώμενος in 1 Cor 6,12.20. In his article, Porter proposes the redefinition of κολλώμενος in 1 Cor 6,17 to “obligates oneself”, since, according to Porter, Paul uses a single governing metaphor in this pericope, an economic subordination metaphor rooted in Paul’s statement “you were bought with a price” located in 1 Cor 6.20. Instead, this article suggests that Paul in fact enlists the aid of three discrete metaphors in order to more clearly illustrate a Christian’s new reality and the ethical implications of such a reality. This article argues that each metaphor is operating on its own respective conceptual level and thus each metaphor fundamentally defines its own terms uniquely. In this study, each of the three metaphors is investigated, and their respective role in Paul’s rhetorical goals for this pericope is assessed. Finally, this article proposes, pace Porter, κολλώμενος is best understood in 1 Cor. 6,12.20 according to its conventional rendering that Paul intertextually imports from Genesis 2,24, namely “to join”.

Tuesday, January 14, 2014

3rd Annual Covenant Thelogical Conference in St. Louis

I am excited to announce the third annual Covenant Theological Conference.  This conference will take place next Tuesday on the campus of Covenant Theological Seminary in Saint Louis.

Three years ago myself and Daniel Robbins founded the Theological Fellowship @ Covenant Seminary as a resource for those seeking to engage the possibility of an academic ministry.  This conference is part of this fellowship.  The purpose of the conference is to encourage each other and sharpen our thinking by hearing the research of our peers and presenting our own.  The conference in the past has not only included masters level students from Covenant, but has welcomed PhD candidates from Concordia Seminary, Wheaton Graduate School, Saint Louis University, the University of Bristol, and others.  This year there will be similar diversity among the presenters.

This year's plenary speaker is the Reverend Dr. Jimmy Agan.  He will present on“Paul as Diakonos Christou: A New Translation and an Ancient Doctrine.”  Also, see Dr. Agan's article on a similar topic in the latest JETS. 

In the coming year, for the fourth annual conference, I will put up a call for papers in about November, so that you may have an opportunity to have a broader hearing of your own research. Stay tuned!

See the conference flier below. 

Saturday, January 11, 2014

Paul Did Not Read Your ESV Old Testament (or your KJV one!)

I am continually surprised, but also not, by the assumption that the NT authors quoted the same Old Testament version that is neatly bound in our ESV (for example - many others too - NIV, NASB, NSRV, NKJV, KJV, etc).  He, and most the other New Testament authors, actually used the Greek translation of the Old Testament called the Septuagint.  This is one of the symptoms for why at times the quotation in the New does not hold a 1:1 correlation to the corresponding passage in the Old.

However, I am equally surprised, but also not, that pastors do not address this assumption.  It may be a good thing to do, pastors.  It is an easy way to guard your congregants from being easily
undercut!  But it is probably quite likely with the amount of uneducated pastors, or pastors with a degree who did not pay attention in seminary, that this simple fact is unknown to this population as well!

That being said, my friend Chris Fresch posts on this topic, using a Pauline passage that quotes the OT as an example.  It is a good thing to look at.  See it here.  

Friday, January 10, 2014

Documenting Progress So That You Feel Productive!


I heard from a couple wise men that have traversed the great gap between starting a dissertation to passing a VIVA that often times they felt unproductive.  These men said that they would at times document how much they read in a week, or wrote in a day to remind themselves that even though work appears to be at a standstill, things are getting done!

I have been having a season like that.  So, as an example, I wrote what I did today.  It was encouraging to see what I actually did accomplish!  I encourage you to do the same once in a while, not for personal pride, but to find encouragement in the fact that it'll all get done.

Here is my entry (I also posted for friends on Facebook, so sorry if you have seen it already):

The PhD process is a lonely road (especially for an extrovert!), many days feel like unproductive spans of wasted life. Today, just to document for myself and encourage others like me, I witness to the fact that: I wrote a Sunday school class introducing the gospel of Mark; (2) wrote a book review on chapter one of When God Spoke Greek; (3) read a 15 page article, took notes on it, and interacted with it; and (4) wrote 900 words in a section of my dissertation. Praise the LORD! And if you are in the same life-stage as me, you'll understand and hopefully be spurred on!

Thursday, January 9, 2014

R.T. France: One Aim in a Narrative Book?

I found the below quote by R.T. France to be helpful (from his NIGTC Commentary on Mark), and one that allowed me to regain my sanity.  What I mean by that is much time is spent finding the one purpose and aim of a given book.  I am especially acquainted with this debate in the Book of Acts, but it happens concerning other books as well.  Where there are different perspectives and contexts, there will be different conclusions, and thus debate.  Some debate being fruitful.  Some just causing me more reading (!).

However, commenting on the message of The Gospel of Mark, R.T. France gives wisdom that only a man, as he was by the end of his life and at the time of the writing of this commentary, could give.  He says,

It is in any case questionable whether it is realistic to expect to uncover so specific a purpose underlying the writing of a gospel.  Few books, especially narrative books as contrasted, for example, with a Pauline letter, are written with so restricted an aim. (23)
 Of course, France does not take away from Mark's literary abilities (he makes that quite clear earlier in the commentary), he simply says that "personal concerns" and "circumstances of the church" would have guided Mark's pen.  That is, what was said about Jesus was not without context.  The aim, thus, could probably be said to be to inform a Christian "what it meant to be [a follower of Jesus] and to inspire others to play their proper part in the movement he founded." (23)  But this is not always what scholarly debate is looking for.

To keep it brief, these principles are enlightening also when approaching other writings of Scripture, even the Pauline ones, that, for me, are not as clearly unified in aim as they are for France.

Monday, January 6, 2014

Coming Soon: A Dialogue about the book When God Spoke Greek

MosisMose Dialogue on When God Spoke Greek links: Intro to Dialogue - Ch. 1 - Ch. 2 - Ch. 3 

T. Michael Law's book When God Spoke Greek has been making waves of late for its audacious claims concerning the importance of the Greek Old Testament.  And has been nothing less than controversial among some circles (see Law's terse response to such criticism here). 

On MosisMose, we have been loving the attention this book has received, because it has brought the LXX into more popular discussion.  In view of this excitement and momentum, MosisMose is going to host a three-way dialogue about this book. 

So far other great reviews have been popping up, such as, reviews by individuals on the book and blogs sharing the load of reviewing by each respective blog reviewing a chapter.  We hope to contribute by our own perspective with a review that will take the form of a dialogue.  The review will consist of a main reviewer of a given chapter and two responders.  We hope you get in on the discussion!

The three to review the book will be:

W. Edward Glenny, NT and Greek professor at University of Northwestern, St. Paul.  Dr. Glenny is author of Finding Meaning in the Text: Translation Technique and Theology in the Septuagint Amos (Brill, 2009); Hosea and Amos (both, Brill, 2013) each in the Septuagint Commentary Series (Ed is commissioned to complete the rest of the Minor Prophets in this series, as well).  He also has many publications and presentations, some concerning the use of the LXX in the NT, that can be seen on his web page.

Chris Fresch, PhD. candidate at the University of Cambridge.  Chris is researching discourse features in the Septuagint Minor Prophets.  Forthcoming from Chris is an article entitled “Textual History of the Minor Prophets.” In The Textual History of the Bible. Volume 1: The Hebrew Bible. Edited by Emanuel Tov. Leiden: Brill.  Chris also has many presentations that can be viewed on his web page.

Finally, the least of these, Aaron White (myself), PhD. candidate at Trinity College, University of Bristol and pastoral intern for young adults at Northwest Presbyterian Church.  My dissertation concerns the use of the LXX-Twelve in the Book of Acts.  I have forthcoming reviews in Journal of the Evangelical Theological Society, one of which will be on Dr. Glenny's Hosea volume.  I also have a forthcoming article in Ephemerides Theologicae Lovanienses on Pauline metaphor in 1 Cor 6. 

The dialogue between the three of us will hopefully be a helpful addition to the current discussion on this presently reviewed book by Law.  However, more importantly, I think I speak for the all of us reviewing on MosisMose, we are most concerned to keep the LXX in the "news," per se.  See you soon!