David Kranendonk: What Was the Reformation Perspective? (RBS 2024 Lecture 3)

From the Reformation Bible Society meeting on August 3, 2024 at the Liberty Mountain Conference Center in Lynchburg, Virginia.
Theme: The Reformation Text and the Septuagint

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At Jeremiah 31:32 Diodati had followed the Hebrew and put the Greek translation of the Old Testament in the margin of his 1607 Italian Bible. However in 1641 he flipped the readings and put the Septuagint reading in the text and the Hebrew reading in the margin.
Jeremiah 31:32
KJV: ...which my covenant they brake, although I was an husband unto them, saith the LORD:
Diodati 1607: ...conciò sia cosa ch’essi habbiano annullato il mio patto, havendogli io sposati; dice il Signore.
Diodati 1641: ...ilqual mio patto essi hanno rotto: onde io gli ho havuti a schifo: dice il Signore.
Diodati 1643 English Annotations: Although I was] the Italian, whereupon I regarded them not, saith, &c. for so the Greeke translation hath translated it, with which agreeth that of the Apostle, Heb. 8:9. Others translate it, though I had married them, Jer. 3. 14.
In my study of Diodati, he seems more critical minded. Richard Simon noted in his critical history of the Old Testament, “Diodati seems to not hold the Masorets as infalliable.” In writing to the Synod of Alencon Diodati said, “Which I speak by experience of my Italian Translation: for having, where I could with a safe conscience, followed St. Jerome, it was not unsuccessful.”
KJV translator George Abbot in writing about Jonah said, “The Septuagint expressed it by…, which our English translation doth apparently follow, and nameth it to be a gourd.” Obviously he is admitting that in Hebrew "What that was which is here spoken of, hath not only been doubted in the ancient primitive church, but it hath caused some stir also." So he doesn't seem to be using it as something against the Hebrew, but as a help, as described in the discussion.