Genesis 1-11 (Review)

Earlier this summer John Hobbins generously offered to send me a copy of his book (co-authored with Samuel L. Bray), Genesis 1-11: A New Old Translation for Readers, Scholars, and Translators (Glossahouse, 2017). I am under no obligation to offer a review of the book, but I am more than happy to do so.


Bray and Hobbins have divided the book into three sections: Before the Translation, The Translation, and After the Translation. While this is a helpful organizational structure, the bulk of the book's content is comprised of (1) Translation (pp. 19-38); (2) Notes "to the persistent reader" (41-64); and (3) Translation "notes" (65-200). The book contains many helpful resources, including "Dramatis Personae," glossary, abbreviations, works cited, and five indices: subjects, ancient sources, translations, authors, and stories & genealogies.

1. Translation
Bray and Hobbins affirm a strict commitment to the Masoretic Text (MT) as preserved in Codex Leningradensis (Codex L). This is not to say that they ignore ancient sources or blindly ignore textual challenges within the MT. However, they it is also true that they don't immediately appeal to other textual witnesses whenever a difficulty arises. Their modus operandi is to make as much sense of the MT as possible, but utilize the versions where necessary for clarity.

Adhering to Codex L also means that Genesis 1-11 does not actually end at 11:32. Following the section breaks of Codex L, Bray and Hobbins conclude their translation at 12:9.

The translation itself takes great pains to be faithful to the original text, not just in meaning, but also according to Hebrew literary techniques (puns, assonance, alliteration) and diachrony. Genesis 1-11 is replete with etymological word-plays, particularly with names. The authors helped readers make the link by use of italics. 

"Now the man knew Eve his wife, and she conceived and bore Cain, saying, 'I have gained a man through the Lord'." (Gen. 4:1). 

Diachrony, the use of archaic spellings in Hebrew, is cleverly demonstrated by archaic spellings in English, such as "Aethiopia," "beastes" and "brynge."

Often, Bray and Hobbins "default" to traditional translations, but not without considering the alternatives, which are discussed under "Notes." However, even when traditional translations are favored, the authors often add their own twist on well-established verses by providing an alternative vocabulary word or change in word order.

"In the beginning God created the heavens and the earth. Now the earth was void and desolate, and darkness was over the face of the waters... (Gen 1:1-2).

At other times, they completely break from any tradition, giving the text an awkward freshness.

"And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Urartu" (Gen. 8:4). 

2. To the Persistent Reader

Following the translation, the authors give some insights into some of the methodological decisions they made. Some readers may have wished for these notes to precede the translation, but I understand the authors' rationale for its placement as many of their explanations only make sense after the fact. 

3. Notes

This section serves two functions. First, it affords the authors the opportunity to explain their interpretive decisions. Second, it allows them to pull insights (etymological, linguistic, intertextual, and other) from the text that might otherwise be missed.

Most commentaries due well to engage with the ancient textual sources, and as I said above, Bray and Hobbins do not neglect these sources. But none that I have encountered engage the vast array of modern translations as Bray and Hobbins do, from Robert Altar to the Zurich Bible, as well as every conceivable English translation. This survey of modern translations is extremely helpful in tracing some of the translational traditions we are now stuck with. See for example, their discussion on Gen. 4:6-7:

For Hebrew robetz traditional renderings include "lieth" (KJV), coucheth (RV), and "is couching" (RSV). In the middle of the twentieth century, English translations moved en masse from "couching" to an orthographically similar but unrelated word "crouching." (p. 130).

Review

In short, Genesis 1-11 is a great resource for students, teachers, and translators of the so-called Primeval History. Hebraists will likely take exception with decisions here or there. In fact, I had a few disagreements myself (e.g. I would have translated yom echad as "one day," rather than "a first day;" but I was very happy that days 2-5 were translated as "a second day," etc; I prefer "sea creatures" for tanninim, instead of "whales"). As a whole, however, the book is a pleasure to read, demands that the reader pay close attention to the text, and offers many a useful (at times profound) insight into the biblical text.