When I try now to make a response to your post, "A Response to Kurk Gayle," I only get this: "The page at ancienthebrewpoetry.typepad.com says: We're sorry, we cannot accept this data." I really was trying to continue the dialog you began. And I do appreciate Jay's comment on your post too. Here's how I was starting to respond:
Jay - In reading Exodus (all of it even in English and not just "LXX Exodus 21:22-25"), you really get us wondering about what John says about how it is there are so many (of us) for whom "the Bible functions as light, mirror, and compass." How is it that this thing so functions? As if it is a Natural or supernatural thing in itself, so imposing on its readers. This makes us think too of what Katherine recently claims in a comment on a post at my blog: her her.meneutics. And there's that Spirit of God you mention.
John - Where do I begin with your charges against me? Augustine as if the Aristotelian binary buster?
In Book IV of De Doctrina Christiana, Augustine says,
"if anyone, unlearnedly learned, so to speak, contend that the Apostle [Paul] has followed the rules of [pagan, Greek] rhetoric, will he not be laughed at by Christians, cultured and uncultured alike? And still we recognize here the figure called in Greek χλιμαξ, in Latin by some, gradatio . . . . But this, and things of this kind are set forth in the art of oratory. So, though we do not say that the Apostle followed the rules of eloquence, still, we do not deny that eloquence followed close upon his wisdom."
Augustine goes on to say,
"But some perhaps may think that I have chosen the Apostle Paul as the example of our eloquence. . . . And so I see that I must say something also of the eloquence of the Prophets, greatly cloaked as it is in a metaphorical style. The more, however, that they seem obscure by the use of figurative expressions, the more pleasing they are when their meaning has been made clear. . . .
[The Prophet Amos, for example,] was by divine appointment taken and sent to prophesy to the people of God: but not according to the Septuagint translators, who even themselves, working under the inspiration of the Holy Ghost, seem for this very reason to have expressed some things in a different way, in order that the attention of the reader might be rather directed to a study of the spiritual sense--and thus some of their passages are even more obscure because more figurative."
Augustine goes even further to suggest that oratory (i.e., the pagan stuff of Greek rhetorics) is from God himself. He (Augustine) has lots of thoughts about how and whether such rhetoric must be taught, as if by law, by rules, my mandate, by proposition. (They shouldn't, he says.)
What Augustine writes is very close, in method, to what many feminisms do. Notice that Augustine allows the Septuagint translators to be fully inspired by the Holy Spirit, to follow pagan rhetoric - as it were -, and to say something different or at least differently from their Prophet who speaks in firmly-written Hebrew.
(My only personal defense to any of your charges at this point is this: have I called myself either a biblioblogger or a feminist blogger?)