Is the Repetitiveness of the Pentateuch a Learning Aid?

I’ve been slowly working my way through the Hebrew Scriptures, reading the Hebrew and English in parallel so as to read with understanding — I described my process previously in my article “How I’m Learning to Read Biblical Hebrew.”

Years ago when I started reading the Bible (online access to the Bible here), I found it a real chore to get through books two through five of the Pentateuch — Exodus, Leviticus, Numbers, and Deuteronomy —  because of the focus on the details of the Law and the Israelite genealogy, and especially the repetitiveness of the text.

But now that I’m using that text to learn the original language, I’m finding that the repetitiveness is a learning aid. For example, I’m now reading Numbers 7, in which chieftains of each of the 12 tribes bring in one-by-one the same offering of dishes and flour and bulls and rams and so on. The repetition in the text is actually helping me to learn the Hebrew words for these things. And rather than boring me, that repetition is helping me to engage more deeply with the text.

I don’t know whether other students have had the same experience, and I have no idea whether the text was structured that way partly on purpose. But I can say that it’s working out that way for me.

ARK — 26 August 2014

 

Read Full Post »

How Proto-Indo-European (Possibly) Sounded

This article in Archaeology includes sound files of linguists telling brief stories in the reconstructed hypothetical Proto-Indo-European language.

Here’s one of the sound files — take a listen:

The story is called “The Sheep and the Horses,” which in English goes like this:

A sheep that had no wool saw horses, one of them pulling a heavy wagon, one carrying a big load, and one carrying a man quickly. The sheep said to the horses: “My heart pains me, seeing a man driving horses.” The horses said: “Listen, sheep, our hearts pain us when we see this: a man, the master, makes the wool of the sheep into a warm garment for himself. And the sheep has no wool.” Having heard this, the sheep fled into the plain.

Although his work is not well-regarded among linguists, Merritt Ruhlen has done some interesting work with tracing the origins of modern languages. His book, which I mentioned in this previous post, has some useful tables that show how languages are reconstructed by historical linguists.

— ARK — 30 September 2013

Read Full Post »

Should a Novelist Write Characters Who Use Profanity?

I ran across the following passage from Kurt Vonnegut’s Palm Sunday: An Autobiographical Collage (1999), a passage which in turn is from a letter Vonnegut wrote to someone who objected to one of his novels:

If you were to bother to read my books, to behave as educated persons would, you would learn that they are not sexy, and do not argue in favor of wildness of any kind. They beg that people be kinder and more responsible than they often are. It is true that some of the characters speak coarsely. That is because people speak coarsely in real life. Especially soldiers and hardworking men speak coarsely, and even our most sheltered children know that. And we all know, too, that those words really don’t damage children much. They didn’t damage us when we were young. It was evil deeds and lying that hurt us.

I see some good reasoning here. Recently, someone took offense because a racist character in one of my stories used a racial slur. I was puzzled as to what else I could have done, as the scene in question took place among a group of young white boys in the southern U.S. in the mid-1960s, and there is no doubt that a racist teenager would have used a racial slur, however reprehensible that might have been.

For me as a writer, though, the issue of profanity presents a dilemma — I mean profanity that relates to sex and other bodily functions. I want my stories to be believable, but I don’t use profanity in my daily life (well, ‘hardly ever,’ as the Captain of the Pinafore might say) and neither do my Christian friends or family members. I don’t wish to influence anyone else to use profanity and I don’t wish to be influenced to use profanity by the content I consume. So for the most part, I prefer to use strategies that allow me to write fictional accounts that don’t (or hardly ever) involve profanity.

As far as what I read, I have read Vonnegut in the past, as well as many other popular and literary authors. I read fiction every day and love it. I have frequently abandoned a novel because of the profanity of the narrator or a character. On the other hand, I have sometimes tolerated a certain level of coarse language in order to benefit from an otherwise excellent piece of fiction.

ARK — 22 September 2013

Read Full Post »

How I’m Learning to Read Biblical Hebrew

Over the past year and a half, I’ve been learning to read Biblical Hebrew. I should say that I don’t think anyone has to learn the original languages to benefit from the Scriptures — nearly everyone in the world now has the Bible available in his or her own language, either the whole Bible or part of it. A good translation, especially one that includes the Divine Name, should be sufficient for a sincere person to understand the written Word.

However, in connection with the Edhai project, I wanted to have a good feel for how people spoke in Bible times. While eventually Akkadian, Aramaic, and Greek will no doubt be valuable, I thought Biblical Hebrew would be a good place to start.

To learn the language, I’ve been using a similar process that I used some years ago to learn to read Spanish. My basic process is to first read the passage in English, then read the same passage in the new language, but taking the time to analyze the passage until I can actually read it out loud with understanding.

Biblical Hebrew presents some special problems that I didn’t have with Spanish — that is, the alphabet and the vowel points. I have some linguistic training, which has helped me to figure out the pronunciation of the consonants and vowels.

However, I found that I needed to add some other aids beyond a Hebrew Bible. By far the most valuable resource has been the superb Interlinear Scripture Analyzer (ISA) software available free from Scripture 4 All. The application provides a literal word-by-word interlinear translation, as you can see from the sample shown here.

 

 

As you can see, in the Hebrew text and in the interlinear translation, the authors have faithfully included God’s name; they have used the common formulation “Yahweh” in their English interlinear rendering.

ISA is the most important additional tool I’m using for my project, but I’ve also found it useful to listen to the Hebrew Audio Bible available from the Academy of Ancient Languages. I also have a Hebrew primer, which has been useful for understanding grammar; a Hebrew lexicon that I use occasionally to research words, and a set of flash cards from Zondervan to help build vocabulary.

At first, I found I had to struggle for 10 or 15 minutes just to puzzle out a single word. However, now in that same amount of time I can read seven or eight verses with understanding. In some cases, I don’t even need anymore to refer to the interlinear.

I’m now up to Exodus 19 in this exciting Bible reading project.

ARK — 20 March 2012

Read Full Post »

Did Biblical Hebrew Verb States Reflect the Long Lifetimes of Early Humans?

I’ve been intrigued by Biblical Hebrew’s lack of verb tenses (past, present, future) and what it might have to say about the psychology of the people who originally spoke it.

Considering the Bible account, it seems likely that Hebrew or something like it was the original human language. According to one way of thinking, the worshipers of the true God would not have gotten involved in the rebellious centralization and tower-building project of Nimrod and his cohorts, so presumably their language would not have been confused (see Gen 11:1-9). So the language of Jehovah’s true worshipers would have been preserved, and this would be the one in which the Bible got written.

Although the Bible writers were able to express ideas of past, present, and future, time as a factor in Hebrew verb expression has a relatively low priority. Rather, Hebrew verbs are expressed in two states, perfect (action completed) and imperfect (incomplete action).

Kyle M. Yates, in The Essentials of Biblical Hebrew, writes:

The time as understood in most modern languages is not the same as that of the Semitic mind. The discernment of the time of an action is not of vital importance to the Hebrew thought pattern. It is necessary for the Indo-germanic thinker only to fit the action into his overemphasized estimation of time. The understanding of the condition of the action as to its completeness or incompleteness was sufficient generally to the Semite and if not, there was some word of temporal or historical significance which would bring time into focus.

So the question is, what does this indicate about the psychology of the original speakers of this language? Did they have a different view of time from modern humans, because they had a longer lifespan (and originally the prospect of living forever)? Interestingly, the Bible encyclopedia Insight on the Scriptures (Vol. 1, Watchtower, 1988) follows this line of thinking:

If, as the Bible indicates, Hebrew was the original tongue used in Eden, this lack of emphasis on verbal time may reflect the outlook of man in his perfection, when the prospect of everlasting life was before Adam and when life had not been reduced to a mere 70 or 80 years.

— ARK, 3 Dec. 2010

Read Full Post »

New Translation of Holman Bible Increases Use of Yahweh in Its Text

I was impressed recently to see the ad shown to the right from Biblical Archaeology Review for May/June of 2010. In an age where most churchgoers effectively don’t even know the name of the God they profess to worship, it is impressive that translators would have the courage to include the name of the Bible’s divine Author in its text.

The Holman Christian Standard Bible (HCSB) is published by B&H Publishing Group, a division of Lifeway Christian Resources. The organization has an earlier version of the HCSB available for free at MyStudyBible.com. This online version has some great study features. If you hover over key words in the text, you get a rollover displaying things like the word and pronunciation in the original language, definition, and information about how the HCSB renders that word in English throughout the text.

On playing around with the online version, one thing I noticed immediately was that in Gen. 2:4, the first place where the Tetragrammaton (YHWH or JHVH) appears in the Hebrew text, the HCSB disappointingly renders it “LORD,” as you would find in the King James version and its many derivatives. Hovering over “LORD” in that verse reveals that the online HCSB translates the name of God as a real name only 484 times, whereas it use the title “LORD” 5,925 times and “God” twice.

So the HCSB translators know how the original text reads, but they made a conscious decision to stick to the practice of post-Biblical Judaism and Christendom of using a euphemism most of the time and including God’s name fewer than 8 percent of the 6,413 times it appears in the Hebrew scriptures.

This was surprisingly to me, especially in light of the strong message conveyed in the Biblical Archaeology Review ad. So I sent a feedback message on the MyStudyBible Web site asking for their reasoning. I was happy to receive a very nice message from E. Ray Clendenen, associate editor and one of the HCSB translators.

Ray tells me that the online version of the translation is an older one and that the newer version of the translation uses Yahweh over 600 times and that the translation team intends to increase the divine Name’s usage more over time.

Ray says the team used the following guidelines for rendering the Tetragrammaton as Yahweh:

We use it as the rendering of YHWH (which the Hebrew Bible editors first rendered as Adonai, “Lord”) whenever God’s “name” is being given (either explicitly, using the word “name,” or implicitly), when He is being identified (“I am Yahweh”), when He is being contrasted to other gods such as Baal, in certain repeated phrases such as “Yahweh the God of your fathers,” or when YHWH has been rendered by Yahweh in the immediate context.

He admits that the translators have probably been inconsistent in some cases, but provides an interesting insight into why they thought it wiser to continue the practice of substituting “LORD” most of the time:

… our objective is to introduce to the contemporary church what is the most likely pronunciation of the divine name YHWH in the Hebrew Bible. We did not render the majority of occurrences of YHWH as Yahweh because our goal is not only to be accurate but to use an English style that is most familiar to people. Since most Christians today probably do not commonly speak of “Yahweh,” but rather of “the Lord,” we felt it would be insensitive to use Yahweh for YHWH in every case and would make the Bible seem too uncomfortable for most people.

I thought this was a frank and humble admission from someone with extensive credentials as a Biblical scholar, acknowledging the limitations of his fellow believers. He tells me that “We hope that the name will grow on people and that we can expand the uses of Yahweh in future editions.”

At the same time, there is something sad about this confession — that eminent Bible translators feel that they have to hold back the truth because their readers would feel uncomfortable with the name of the true God.

[Update from 16 August 2014:] This engaging video was just released, presenting some good reasoning why the name of God should be included in the Bible: http://www.jw.org/en/publications/books/good-news-from-god/who-is-god/video-gods-name/

ARK — 23 Nov. 2010

Read Full Post »

Michael Ventris, the Decipherment of Linear B, and the Value of Cross-Fertilization (via A Thinking Person)

Al Bredenberg makes an interesting connection between the work of a great linguist and the value of collaboration:

Reading Andrew Robinson’s fascinating book Lost Languages: The Enigma of the World’s Undeciphered Scripts (2002, McGraw-Hill), I recently learned the amazing story of the decipherment of the Linear B script by amateur philologist Michael Ventris in the 1950s. The story brings home some important lessons about innovation: Be willing and eager to collaborate Take advantage of cross-fertilization by bringing in perspectives and skills from diverse d … Read More

via A Thinking Person

Read Full Post »

Is Easter named after the pagan goddess Eostre?

Is the holiday Easter, so named in English and observed by many members of the churches of Christendom, in fact named after a pagan goddess?

Up until recently, the primary reference I was aware of that made this assertion was The Two Babylons, by Alexander Hislop, a 19th-century Scottish protestant theologian. However, Hislop’s work has received criticism, so I decided to find out whether there is a more readily accepted source for the origin of the name Easter.

According to the Wikipedia article about the goddess Eostre, the English name for the churches’ celebration of the resurrection of Christ does in fact come from the name of this goddess.

What Bede Says About Eostre and Easter

The original source cited by the Wikipedia article is chapter 15 of De temporum ratione (The Reckoning of Time) by Bede (aka Saint Bede or the Venerable Bede), an English monk of the 7th and 8th centuries CE. See an online text of that chapter, “De mensibus Anglorum,” at this link — if you can read Latin.

In case you can’t read Latin, here is a translation of the relevant passage, quoted in the Wikipedia article, evidently taken from the English translation of De temporum ratione by Faith Wallis:

Eosturmonath has a name which is now translated “Paschal month”, and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance.

As with many other celebrations in Christendom, tradition western observances of Easter include pagan features such as rabbits and eggs, traditional symbols of fertility.

Alexander Hislop’s Comments About Easter in The Two Babylons

I mentioned that Hislop has received criticism. The Wikipedia article on The Two Babylons appears to be written by someone who agrees with that criticism, some of which has as its source an “evangelical” organization called the Christian Research Institute. This stresses that when using Wikipedia as a reference, you have to recognize what kind of reference it is — an open-source online encyclopedia written and maintained by many authors and editors, some of whom have their own agendas.

The entire text of The Two Babylons can be found online in more than one place, including Google Books — here is a link to the chapter on Easter.

One interesting thing about Hislop is that he points to the name Easter/Eostre and its striking cognates found in the Babylonian goddess Ishtar, the Greek goddess Astarte, and the Phoenician goddess Ashtoreth — really all the same deity and all associated with sex and fertility.

Here’s a representative excerpt from Hislop:

What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name,… as found by Layard on the Assyrian monuments, is Ishtar….

Such is the history of Easter. The popular observances that still attend the period of its celebration amply confirm the testimony of history as to its Babylonian character. The hot cross buns of Good Friday, and the dyed eggs of Pasch or Easter Sunday, figured in the Chaldean rites just as they do now.

ARK — 30 March 2010

Read Full Post »

Hebrew Inscription Supports Much Earlier Date for Biblical Hebrew

An inscription on a pottery fragment recently deciphered at the University of Haifa in Israel shows that Hebrew was in use during the 10th century BCE, much earlier than generally acknowledged by mainstream scholars.

An announcement from the University of Haifa (see “Most ancient Hebrew inscription deciphered“) says the inscription appears on a pottery shard 15 cm x 16.5 cm and was deciphered by Prof. Gershon Galil of the university’s Department of Biblical Studies. Galil has demonstrated that the inscription is Hebrew. Radioactive dating placed the fragment during the 10th century BCE, making this the oldest known example of Hebrew writing.

The writing’s distinctive use of verbs and particular content show it to be attributable to Hebrew and not to other cultures of the area at that time. Galil is quoted as saying,

This text is a social statement, relating to slaves, widows and orphans. It uses verbs that were characteristic of Hebrew, such as asah (“did”) and avad (“worked”), which were rarely used in other regional languages. Particular words that appear in the text, such as almanah (“widow”) are specific to Hebrew and are written differently in other local languages.

The content itself was also unfamiliar to all the cultures in the region besides the Hebrew society: The present inscription provides social elements similar to those found in the biblical prophecies and very different from prophecies written by other cultures postulating glorification of the gods and taking care of their physical needs.

Galil says this finding argues against the mainstream view that the Bible was written during a later period and that the kingdom of Israel didn’t exist that early.

Galil adds that

It can now be maintained that it was highly reasonable that during the 10th century BCE, during the reign of King David, there were scribes in Israel who were able to write literary texts and complex historiographies such as the books of Judges and Samuel.

Although the content does not appear to copy or quote from the Bible, the university says it is similar in content to such scriptures as Isa. 1:17, Ps. 72:3, and Ex. 23:3.

Translated into English, the text reads:

1′ you shall not do [it], but worship the [Lord].

2′ Judge the sla[ve] and the wid[ow] / Judge the orph[an]

3′ [and] the stranger. [Pl]ead for the infant / plead for the po[or and]

4′ the widow. Rehabilitate [the poor] at the hands of the king.

5′ Protect the po[or and] the slave / [supp]ort the stranger.

ARK — 15 January 2010

Read Full Post »

‘Teach Yourself to Read Hebrew’ great for beginners

I’m having great success using Teach Yourself to Read Hebrew, by Ethelyn Simon and Joseph Anderson. The book provides an easy step-by-step process for learning to read and write the Hebrew alphabet. Highly recommended. I’m using it in conjunction with my first reading of the Hebrew scriptures in the original language.

ARK — 29 Oct. 2009

 

Read Full Post »