The
Septuagint and the Apocrypha
The translation of the Hebrew
Scripture into Greek, the so-called Septuagint (LXX) version, was carried out
during the third and second centuries BCE. More precise dates are not known.
Particularly because of the widespread effects of Hellenism, the influence of
the Septuagint was enormous. To a large degree it was the Septuagint which was
to become the version of the scriptures preferred in the early church. Thus any
developments of the doctrine of redemptive almsgiving in the Greek Bible would
have had a clear impact on early Christianity.
The translation of Dan. 4.27 (MT,
4.24) is of considerable significance. The LXX version reads,
O king, let my counsel please
you. Redeem your sins by ‘almsgiving’ (τῶν ἁμαρτιῶν σου... ἐν ἐλεημοσύναις
λύτρωσαι) and your iniquities by compassion on the poor. It may be that God
will be long-suffering of your trespasses.
The Greek translation of Daniel
renders the original reference to ‘righteousness’ as ἐλεημοσύνη. This
identification is found elsewhere in the LXX (and underlies rabbinic thought).
Such word association may be present in early Christianity. The Daniel passage
can be taken to mean that the form of righteousness that will provide a ransom
(λύτρον) for sins is almsgiving, the financial outpouring of compassion on the
poor.
The Greek translation of Proverbs
perhaps reveals further development of the doctrine of redemptive ἐλεημοσύνη.
While the Hebrew form of 16.6 reads, ‘By loyalty and faithfulness iniquity is
atoned for’, the LXX (= 15.27a) states, ‘By ἐλεημοσύνη and faithfulness sins
are purged away’. Similarly, Prov. 20.28 in the Hebrew claims, ‘Loyalty and
faithfulness preserve the king and his throne is upheld by loyalty’, yet the
LXX translates the verse, ‘ἐλεημοσύνη and truth are a guard to the king and
will surround his throne with righteousness’. It is possible that Prov. 15.27a
and 20.28 in the LXX could largely explain the Greek translation (and
interpretation) of Dan. 4.24/27. These passages from Proverbs clearly teach
that ἐλεημοσύνη serves to redeem sin and to preserve a king’s dominion. For the
Greek editor of Daniel, Nebuchadnezzar would provide the specific example in
which to promote the emerging doctrine. Even if it were to be argued that Prov.
15.27a and 20.28 (again, LXX) had no influence on the Greek version of Dan.
4.24/27, it is undeniable that the term ṣĕdāqā’, ‘righteousness’, has been
rendered by ἐλεημοσύνη. Righteousness is identified with the term that comes to
mean almsgiving, and this theme certainly emerges in Proverbs (LXX).
Ch. 21 of Proverbs (LXX)
introduces some significant ideas that shape the developing doctrine of
redemptive almsgiving. Verses 3 and 21 read, ‘To do justly and truthfully is
more pleasing to God than the blood of sacrifices...The way of righteousness
and ἐλεημοσύνης will find life and glory’. These two verses, in their Hebrew
form, are both cited in rabbinic discussions of redemptive almsgiving where ṣĕdāqā’
(‘righteousness’) is interpreted as the giving of alms.
It is striking that here in the
LXX translation, ἐλεημοσύνη is used to render not ṣĕdāqā’ but hesed. Throughout
the Greek Old Testament, ἐλεημοσύνη and δικαιοσύνη both are used to translate
the two Hebrew terms. This ‘overlapping is indeed a curious linguistic
phenomenon’. It may well point to the evolution of the belief that almsgiving
is both an act of kindness and mercy, and that it is a righteousness that
redeems from sin and death, a righteousness more acceptable to the Lord than
sacrifice. Sirach and Tobit provide considerable evidence of this stage of the
doctrine.
The pseudonymous author of Tobit
claims to have lived with many of his fellow Jews in Nineveh before its
destruction. He boasts of his goodness, insisting that he ‘walked in the ways
of truth and righteousness (δικαιοσύνης)’ his whole life and frequently
practised ἐλεημοσύνας among his countrymen (1.3). Tobit’s charity included
feeding the hungry, clothing the naked, and providing for the burial of the
dead (1.16-17; cf. 4.16). The author clearly advocates a belief in redemptive ἐλεημοσύνη.
Give alms (ἐλεημοσύνη) from your
possessions to all who live uprightly, and do not let your eye begrudge the
gift when you make it. Do not turn your face away from any poor man, and the
face of God will not be turned away from you. If you have many possessions,
make your gift from them in proportion; if few, do not be afraid to give
according to the little you have. So you will be laying up a good treasure for
yourself against the day of necessity. For almsgiving rescues from death (ἐλεημοσύνη
ἐκ θανάτου ῥύεται) and keeps you from entering the darkness; and for all who
practice it almsgiving (ἐλεημοσύνη) is an excellent offering in the presence of
the Most High (4.7-11).
Prayer is good when accompanied
by fasting, almsgiving and righteousness. A little with righteousness is better
than much with wrongdoing. It is better to give alms (ποιῆσαι ἐλεημοσύνην) than
to treasure up gold. For almsgiving rescues from death and it will purge away
every sin (ἀποκαθαριεῖ πᾶσαν ἁμαρτίαν). Those who give alms and do
righteousness will have fulness of life... (12.8-9).
Tobit virtually identifies
‘almsgiving’ with ‘righteousness’ and apparently interpreted Prov. 10.2 and
11.4 in light of his belief in the redemptive power of almsgiving. The passages
from Proverbs claim that ‘righteousness’ rescues from death.¹ Tobit has made
the significant step of regarding almsgiving as the manifestation of
righteousness.² This is also borne out in the parallelism: ‘A little with
righteousness is better than much with wrongdoing [cf. Prov. 16.8]. It is
better to give alms than to treasure up gold’. Finally, Tobit agrees with
Proverbs (LXX) that ἐλεημοσύνη purges sin.
Sirach, which strongly denounces
greed and a perverse interest in wealth,⁴ advances the doctrine of redemptive
almsgiving. While it is certainly possible for a rich man to be righteous (cf.
31.8), the wealthy must consistently give alms (31.11). The Greek translator of
Sirach clearly treated ‘almsgiving’ as an appropriate meaning for the Hebrew ṣĕdāqā.
He has made this translation/interpretation in at least six passages (3.14, 30;
7.10; 12.3; 40.17, 24).
Sirach’s understanding of the
power of almsgiving is stated succinctly in 3.30, ‘Water extinguishes a blazing
fire: so almsgiving atones for sin’. Thus the author admonishes his reader to
assist the needy, to provide for the poor, to care for orphans and widows. The
reward is tremendous: ‘You will then be like a son of the Most High and he will
love you more than does your mother’ (4.1-10).
Dishonest wealth cannot protect a
man from trouble (5.8), but compassion to the poor will earn a blessing (7.32;
cf. 7.10). The uncharitable will not be blessed but the man who wisely gives
alms will be repaid by the Lord himself (12.2-7). A man’s almsgiving is like a
signet with the Most High (17.22).
Lay up your treasure according to
the commandments of the Most High, and it will profit you more than gold. Store
up almsgiving in your treasury and it will rescue you from all affliction; more
than a mighty shield and more than a heavy spear, it will fight on your behalf
against your enemy (29.11-13; cf. 40.24).
Sirach implies that providing for
the poor is more important than ritual sacrifices or sin offerings. In any
event, the offerings of those who abuse the needy are meaningless (34.18-22).
Almsgiving, by contrast, is a sacrifice of praise (35.2). Finally, the Hebrew
phrase, ‘righteousness endures forever’, is rendered in the Greek Sirach as
‘almsgiving endures forever’ (40.17). This may well have been an interpretation
of the description of the generous man in Ps. 112.1-9.
The Greek Scriptures,
particularly Daniel, Proverbs, Tobit and Sirach, move beyond the Hebrew Old
Testament in specifically identifying righteousness and almsgiving³ and in
explicitly claiming that ἐλεημοσύνη has the power to purge sin, to atone for
and redeem iniquities. Almsgiving rescues from death. (Roman Garrison, Redemptive
Almsgiving in Early Christianity [Library of New Testament Studies 77;
Sheffield: JSTO Press, 1993], 52-55)
