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Bible

Messianic Expectations

The burning bushThis Advent I am leading a discussion group at church. Last Sunday was the first and…well, I couldn’t make it. So instead I put together this small set of texts and questions to help them with discussion.

Advent is a time of expectation; we await the return of Christ even as we remember his first arrival as the baby Jesus. But what were the people of the first century expecting? We know that they looked for the Messiah, the “anointed one,” to arrive, but what kind of messiah were they looking, praying, and hoping for? In this series we will consider the biblical prophecies, contemporary Jewish texts like the Dead Sea Scrolls, and the New Testament to understand the historical question of Jesus’ messiahship. More importantly, we will also consider what sort of messiah we are expecting this Christmas.

I am sorry that I will be unable to be with you on this first Sunday of the series, 4 December. The time is not lost, however, since much of what we need to do is consider the biblical texts that form the background to the Jewish world that Jesus was born into. Indeed, this is “the Bible” that Jesus knew. The Gospels were not lived, let alone written, and the apostles and Paul had not yet been born. So today consider these texts from Scripture and discuss the questions presented. If the context of the text cited is unfamiliar by all means go back and consider the broader setting; that is always important and an appropriate thing to do. The questions are offered as nothing more than a catalyst to begin conversation so do not feel constrained by them but allow your thoughts and discussion to travel far and wide. I look forward to joining you in one week to continue the discourse.

— CMMB+

 

Son of David (Son of God?)

2 Sam. 7.11 “Moreover the LORD declares to you that the LORD will make you a house.  12 When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom.  13 He shall build a house for my name, and I will establish the throne of his kingdom forever.  14 I will be a father to him, and he shall be a son to me. When he commits iniquity, I will punish him with a rod such as mortals use, with blows inflicted by human beings.  15 But I will not take my steadfast love from him, as I took it from Saul, whom I put away from before you.  16 Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.”

This prophecy from Nathan to David assures David that his dynasty (unlike that of Saul, whom he replaced on the throne of Israel) shall last forever. How do you think this was received in David’s time or in those years following his own death?

(more…)

 

What is “content creation”? The iPad is for content consumption AND creation.

REPOST from January. Tomorrow, November 7, 2011, I will be giving a presentation on using the iPad for content creation. Seems fitting to share this again.

For my colleagues in biblical and rabbinic literature please bear with me in this post or simply skip towards the end. I found that this discussion led me to consider what is “content creation” in terms of biblical commentary, interpretation, homiletics and the like.

DSC06675

An altered image. Content created?

Last month my brother (The Professor Notes) wrote a post based upon a discussion/debate that we had. The debate began with the question of whether or not the iPad is simply (and predominantly) a device for content consumption (reading, videos, games, etc.) or, as I have contended, it is also a very powerful content creation device. Steve wrote,

I mentioned that, and my brother challenged me, arguing that he, and his colleagues, are using the iPad quite regularly for note taking and email.  I had to agree, but then…. we learned. See, for me the operational definition of “content creation” is something that is substantive.  I have a definition that looks at the degree, or dare I say it, quantity, of the “content” being created.  I never viewed writing emails, taking notes, or editing existing slideshows as real “content creation.”  And I certainly don’t view arranging photographs into a slideshow as a “content creation” event.  The creation of the content in that case was during the translation from the photographer’s eye to the sensor in the camera.

He goes on from there to discuss “Operational Definitions” and applied it to his field, that of business and business logistics. He concludes,

So then, we are now faced with the question, how do we define “Content creation”? Is it simply “creating a document of some sort and any size, so that something that did not exist, now does?” Or does it require a greater degree of creativity and involvement in the process?

While I am late to the discussion it intrigues me for a number of reasons, not least because I repeatedly reinforce (redundantly) to my students the importance of defining their terms. But let me first address my brother’s comments above, starting with “for me the operational definition of “content creation” is something that is substantive.” Defining “substantive” might be necessary here as well, since you can see all the items that my brother does not consider “content creation.” Most of those I would argue are indeed, or at least can be the creation of content. I would like to start first with his suggestion that in photography, “The creation of the content in that case was during the translation from the photographer’s eye to the sensor in the camera.” I would suggest that most photographers would argue that the taking of the photograph is merely the beginning of the content creation process. Occasionally yes, a photographer may have gotten it absolutely “right” in that first shot. But even then if they are to share that image they have to develop the film and enlarge/digitally manipulate and print the image or edit it into a digital show of some kind. Most often photographers do all sorts of work to edit and manipulate their image, whether in a darkroom or on the computer, before they feel they have the final product that they would like. Not coincidentally, there are several fairly powerful apps for image editing available for the iPad. The point is, “content creation,” assuming we mean something other than merely “creating a document of some sort and any size, so that something that did not exist, now does,” (which I believe my brother implied is  his view) is not simply the act of the photographer snapping the shot, but rather involved the manipulation of the data generated in that shot. (more…)

 

The drawback of digital images of manuscripts

Solger MS TgLam 3:25, courtesy Stadtbibliothek Nürnberg

I now have little excuse to travel and see the manuscripts in person. Of course once can still make the argument, especially if one’s area of research is primarily focused on manuscripts themselves it is absolutely necessary. But for those of us who simply need the text to see textual variances and so on, a high quality digital image is often better than looking at the real thing.

Case in point: this gorgeous digital image of TgLam 3:25-26 sent to me from the Stadtbibliothek Nürnberg. The clarity is unbelievable. Plus, it gives me another opportunity to point out the even medieval scribes understood that footnotes are good and end notes are evil. (And note the image in that linked post. That copy of this same passage was scanned from color slides I received a decade ago. The new, direct to digital image is so much better, isn’t it?)

 

How many languages does it take to get to the center?

Duane of Abnormal Interests offers This Isn’t Kindergarten in response to James’ ”Essential Languages for New Testament Study” which was, in turn, a follow up to Larry’s discussion of what languages are essential to NT studies. Duane ups the ante quite a bit. Any serious student of the first two centuries CE

needs to know not only Hellenistic Greek, but more than a smattering of Aramaic, Hebrew (including Rabbinic Hebrew), Syriac, Coptic and Latin.

And if you are interested in Hebrew Bible, well let’s just say you better put your linguistic cap on.

A serious student will know Hebrew, Aramaic, Hellenistic Greek, Akkadian including peripheral Akkadian, Ugaritic, Phoenician, Egyptian, and Classical Greek. I think they also need know Hittite.

All of this glossolalia got me thinking about the fact that none of the authors of the NT or the HB knew all or likely even more than three of these languages. Most likely only knew a couple, which is still more than most people today, I will grant you that. But does Duane or any of us really think that the author of Ruth, for example, Akkadian or Ugaritic or Phoenician? Do we really think they knew historical grammar and the development of Northwest Semitic languages? Of course not.

I understand that for us as literary scholars, historians, theologians, archaeologists and the like we need to know a far greater breadth and depth than the author’s whose works we study. Often they are influenced in ways they were unaware of and that is often grist for our scholarly mill. Each scholar takes a different tack based upon our interests and training, some linguistic and others theological, and to investigate those niches we need specialized tools.

But it might just be worthwhile sometimes to remember the original context and the limitations and expectations of the author and his/her audience.

 

SBL Aramaic Studies Session Finalized!

I had not posted this earlier because we had a few kinks to sort out, but the, not one but TWO, Aramaic Studies Sessions for SBL 2011 are now scheduled!

S21-203


Aramaic Studies
1:00 PM to 3:30 PM
11/21/2011
Room TBD

Christian Brady, Pennsylvania State University, Presiding
Aaron Koller, Yeshiva University
Jewish Aramaic literature of Achaemenid times (20 min)
Discussion (10 min)
Adam C. McCollum, Hill Museum & Manuscript Library
Towards a Typology of Translation Technique from Greek to Christian Palestinian Aramaic (CPA) (20 min)
Discussion (10 min)
James F. McGrath, Butler University
The Satirical Use of Christian Material in the Mandaean Book of John (20 min)
Discussion (10 min)
Ryan Armstrong, Princeton Theological Seminary
The Fountain of Youth or the Lake of Fire? Job 33:25 in 11Q10 and Greek Bible (20 min)
Discussion (10 min)
David Shepherd, University of Chester
Can Anything Targumic Come From Qumran? Revisiting Klaus Beyer’s ‘Targums’ of Tobit and Isaiah (20 min)
Discussion (10 min)

S21-104a


Aramaic Studies
9:00 AM to 11:30 AM
11/21/2011
Room TBD
The Elephantine Papyri
This section will be invited papers addressing the Elephantine Papyri corpus, perhaps from the perspectives of language, law, and social history.

Mark Leuchter, Temple University, Presiding
50 Years of Research by Bezalel Porten
Alejandro Botta, Boston University, Panelist (20 min)
Andrew Gross, Catholic University of America, Panelist (20 min)
Bezalel Porten, Hebrew University of Jerusalem, Respondent (20 min)
Discussion (45 min)