Tagged: love

How Hot Was It?

“It’s so hot, it melted butter!” H- exclaimed as we entered the car after the service.

He immediately and uncontrollably voiced aloud, “Why is there butter in the car?” While silence filled the air, he recounted the latest and most butter filled experiences of their past.

Sure, there was the camping trip to the mountains wherein they stopped at the convenience store to pick up the butter necessary for successful and tasty breakfasts which he forgot to pack–the convenience store who’s possibly-attractive-enough-to-turn-men’s-heads-nine-years-ago-in-high-school-blonde-haired clerk suggestively asked him, “Whaaaaaaa-tcha makin’?” as she rang up the butter-

(A suggestion that he might have accepted if first, he were younger, second, he was not presently reconsidering leaving his daughter alone in the car for so long, and third, he was less aware of divine commands against extramarital fornication with heathen women.)

-But no, he could distinctly picture that box of butter and its remaining three sticks in the door of the refrigerator at home.

The salacious and provocative memory addressed, he now returned to the warm car and continued his interrogation of H-, asking, “H-? Why is there butter in the car? What are you talking about?”

Unperturbed by the question, H- answered, “It’s just a little bit, here on the handle.”

Without turning to view the location, he asked, “Okay, but where did it come from?”

Then he remembered that her bagel was simply buttered–no schmear.

“H-. I still don’t understand,” he rejoined, “Why is there butter on the handle? Where did it come from?” he continued.

“It’s not a lot, daddy,” she said. “I just, you know, had a little extra butter on the bagel and used the napkin to wipe it off and put the napkin in the door handle.”

‘Okay,’ he thought to himself. ‘So we’ve got the origin of the situation explained. Now we need to discuss the how-and-why of the fact that butter does not quite possess the right attributes to base exclamatory remarks intended to indicate uncomfortable realities of life in a car without air conditioning.’

“Yeah, well next time, H-, just eat the butter. Okay?”

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The Look

“Ah, what’s going on here?” he said, upon seeing the “Road Closed” signs ahead.

Our pair were on their way to their downtown church, and as often was the case, some Sunday mornings more people chose to use the city streets to communally run/walk in circles than travel to worship the LORD.

“Daddy, why don’t you use your phone?” H- suggested from the back seat.

In previous and similar situations H- must have noticed that her father fared better when he let the voice of his GPS keep him oriented to the church’s location as he attempted to navigate the detour.

“Well, H-, here’s the thing. I feel like one day I am going to really understand how to navigate downtown Denver,” he paused for effect. “And today, well, today just might be that day.”

He looked into the rear-view mirror and saw what can only be described as volumes of doubt.

Let me pause this tale to ask you, the reader, a question. How many words can a little girl’s look contain? By my count, at least fifty. For H-‘s look said, clearer than any voice can utter, “You think today is going to be that day, daddy? Of all days, you actually think the day you understand downtown Denver is today? When we’re already late? I cannot tell, daddy, if you’re joking or not? So I’m asking you directly, ‘Do you really think that day is today?'”

Suffice it to say, it wasn’t that day.

One Step Back

As I continue to share my summaries on my Septuagint (LXX) studies, I have come to realize how much I am assuming you know, and have concluded that that amount is too much.

First, this is my blog. I’m doing my best, but my aim is not much greater than sharing a curiosity of mine in an enjoyable way. Here are three books you need to read if you want to know more. Links to a certain, large online retailer are here, here, and here.

SilvaTov1Tov2

Now, let’s announce the problem. Well, it’s not a problem, it’s just life. I’ll just call it the intrigue. Here’s the intrigue. For protestants, our Old Testament is based on the Hebrew text known as the Masoretic Text. This text dates about one thousand years ago (all dates are debatable) to the 10th century A.D. Now, the Septuagint–the name for the Greek translations of the Hebrew Scriptures–is dated to 250 B.C. Naturally, that’s quite a bit earlier (1250 years). Everyone knows that the Septuagint is a translation. But we don’t have the text that it was translated from, so we call what we don’t have the parent text, or Vorlage (4-log-eyh if you’re cool). The Vorlage is what we hope to find. See the complexity?

Put another way, we have the translation (LXX) and know it is a translation–there is no dispute here at all. But we do not have the original (Vorlage). Then 1000 years later we have what is presumably the original, but cannot possibly be for at least 1000 reasons. And “no” the MT is not some weird and late translation of the LXX into Hebrew. The contents of the MT (Mastoretic Text) and LXX are close, but obviously not equivalent–no translation is. So what did the LXX translators have? That’s our question. Now you know.

To me, this is fascinating and enjoyable to pursue. Overall, though, it has nothing to do with blood. Ink on paper is not the blood of our Savior. Never forget this obvious truth.

The fact remains that in the resurrection of Jesus Christ from the dead our heavenly Father “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

The Biblical Text: First Spoken, then, Right to Left, then, Left to Right.

“Sure it is. Of course it is. That was a loaded question. Speaking is certainly distinct from writing,” the professor announced. “I mean, unless you believe the writer of Genesis meant that the LORD wrote, ‘Let there be light.’ Anyone believe that?” he asked with a pause long enough to cause the students discomfort. “I didn’t think so,” he resumed. “Instead, I say–well, I repeat–what others before me have said, that we throw the word text into our vocabulary anytime we’re not talking about the spoken Word of God. Fair? After all, the Word of God is…what? ‘Sharper than any two-edged sword.’ Right? But the text? The text is surely observable, measurable, debatable, and able to be analyzed with great criticism and scrutiny, no?”

At this, the same lone-hand as always lifted into the air and did not wait to be called upon. “So you’re saying that everything we’re going to do from now on, despite what it might seem, is not criticizing our faith in Christ, nor even the spoken Word of God, but only the written text?”

“Close. I am saying that we have gathered in this classroom because we’re interested and able to study what you just called the written text, but I’m suggesting that you join us in calling the text. Again, this endeavor does not require belief in Christ. That said, the point, which I believe is now abundantly clear, is that the text is different from the Word. Here is Tov’s definition of our task: ‘Textual criticism of the Hebrew Bible analyzes the biblical text and describes its history on general lines.’ Tov clarifies, ‘As a rule, textual criticism of the Hebrew Bible aims neither at the compositions written by the biblical authors, nor at previous oral stages, if such existed, but only at that stage (those stages) of the composition(s) that is (are) attested in the textual evidence (3).’

“Let me say this. It is probably best if you begin to seek at least two distinctions within every initial thought you have or term you use as we go about our task. For example, the data (singular) with which we’re working actually is two things. The texts plus the conjecture about the texts. As text critics, we’re going to do our best to stick with the texts and postpone debate about conjecture. But even this “sticking with the texts” has two steps. We need to first, collect the texts, then we evaluate them. As scholars answer the question of what the early text (singular) looked like, they are involved in one of two established text conventions and it is helpful to self-identify (both to clarify to yourself and to your audience which you are using). First, we have the Masoretic Text or MT, and second, textual traditions other than the MT. Unfruitful complication occurs if this last distinction is not held.

“Furthermore, here, our concern is focused on the Septuagint, not the Hebrew Bible. The two are forever interrelated, though, and it harms no one to spend some time on either text, even as we acknowledge that those texts are certainly not synonymous. For one thing, the Septuagint is irrevocably at a level once removed. Any difficulties encountered in text-criticism of the Hebrew Bible are unavoidably multiplied when we move our eye to the texts of the LXX. Firstly, we must acknowledge the Septuagint consists of many texts or translation units—never as a full translation of the thirty-nine book canon. (We do a disservice to the enterprise if this step is skipped). Secondly, we must acknowledge whether we are inclined to believe the differences in the LXX texts stem from the writer(s) using different Hebrew Vorlages or just applying a different guiding translation principle to the same Vorlage.

“A final note is necessary as we welcome text-criticism of the Septuagint into our lives. We are going to discuss, at length, the nature of translating these sacred texts and do so often with the boundaries free and literal. While doing so, we must not forget that we are dealing with personal—not official—translations. There was great subjectivity in the endeavor—there had to be. At best, forgetting this fact is a time-consuming distraction; at worst, an avoidable and harmful error. So let’s not make it. Instead, let’s join Tov in humbly seeking consistencies within the texts.”

****

This is my summary of pp. 1-39 of Tov, Emanuel, 2015, The Text-Critical Use of the Septuagint in Biblical Research. 3rd edition. Winona Lake: Eisenbrauns. ISBN 978-1575063287.

Class Is In Session

I am currently enrolled in the most fascinating class of my seminary experience. It is a class on the Septuagint. The Septuagint, often abbreviated LXX, is the name for the first translation(s) of the so-called Old Testament. I have written some summaries of the required readings in a way that I hope prove enjoyable and informative. Here’s the first.

****

“Anyone?” he asked the abnormally silent classroom. After a moment the professor continued, his voice feigning disbelief, “Not one of you has an answer to this question? You’re usually all so talkative.”

Finally one student spoke up. “Maybe you could ask the question again. The silence has caused me to forget how you worded the question—which seems like it may be your point here.”

“Fair enough,” the professor conceded. He then raised up high over his head, for the second time, the black, hard-bound book which had the words “Holy Bible” inscribed in gold lettering on the front cover and asked, “Am I holding the English translation of the Holy Bible?”

The same outspoken student, after a quick look around the room resulting in renewed confidence to speak for the group, cautiously answered, “I think I could say that you’re holding one English translation of the Holy Bible and not break my integrity.”

“Ah, and why do you say, one and not the?”

Several students were heard chuckling at the ridiculously easy nature of the question.

“Well, professor, as you well know, we probably have at least four English translations amongst ourselves in just this classroom, not including digital versions stored on–or accessible by–our phones and laptops.”

“Exactly the point!” At this the just-animated professor paused. “Okay then. With that, we’re now ready to talk about the so-called Septuagint.

“The first question we need to answer is, ‘When? When are we talking about? When did this occur?’

“As with all antiquity, a range is more honest than an exact date, or if an exact date is mentioned, keep in mind that a range is implied. That said, the request and its fulfillment to translate some of what we call the Old Testament into Koine Greek (the Lingua Franca of its day–thanks to Alexander the Great) was around 250 BC. It should surprise no one that the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) was treated first, and only over time does it appear that the rest of the OT (and more) was completed. Moreover, no different than the reason behind our many contemporary English translations, soon after the first so-called Septuagint there was disagreement and desire to do it better or perhaps more accurately. The big (versus only) three recensions/translators (the new ‘r’ word will be defined in a moment) that the historical record attests to are Aquila (ca. 140 AD), Theodotion (ca. 190 AD), and Symmachus (ca. 200 AD).

“Naturally, simply acknowledging these things often causes us to forget we’re in the forest. There is no denying that we find ourselves past the trees, through the roses’ scent, beyond the grass, and into the weeds. The weeds, of course, being the things that will not go away. Either we pull one up and another appears or we kill one only to discover it comes right back. Regarding Septuagint studies, this means that people are both still discovering how all the extant and attested to Septuagints were viewed in history as well as arguing over just how to categorize the many, many seeming distinctives involved in the criticism of ancient texts.

“Yet, decisions must be made and I’ve made them. You’re free to disagree with mine—after the semester. For now, here are some words that I’m going to use. Recensions must include revisions, but revisions do not necessarily produce recensions.

“In other words, there are times when we notice that some writer revised the Septuagint, without entirely revising it.

“But to say it that way is confusing. So in order to prevent the confusion I just introduced, we call the entire revision thing a recension.

“Speaking of recensions, we’ve already mentioned three notable recensions. But there are three more names that you’ll continuously come across. Those being, Hesychian, Hexapala (which is the six-column and no-longer-extant work of a man named Origen), and Lucianic. No doubt, more will be said about these as we go.

“Finally, and perhaps most importantly, there is one more word that this introduction must include: Vorlage (pronounced “4-log-eyh”). Vorlage is the name for the so-called parent-text to the LXX that history has not preserved, but which scholars believe the above personalities (and more) used to create the first LXX.

“Murky, indeed, are the waters when trying to reproduce the Vorlage.”

****

This is my summary of pp. 1-62 from Jobes, Karen H., and Moisés Silva’s 2015, Invitation to the Septuagint. 2nd edition. Grand Rapids: Baker. ISBN 978-080103649-1.

Eve’s Grief

Harsh wind enraged remnant embers

 

No

“Cain, my love!” his mother cries

She bids him, “Here!”, she scrambles near.

 

 

****

A Sestina is form of poetry–a restrictive form of poetry.  It has six stanzas of six lines, then a three line stanza.  The last words of each stanza are the tricky part.  After the first stanza, the last words have been chosen.  The full pattern is as follows:    

  1. ABCDEF
  2. FAEBDC
  3. CFDABE
  4. ECBFAD
  5. DEACFB
  6. BDFECA
  7. ECA or ACE (called envol or tornada–it must also contain the other end-words, BDF, in the course of the three lines so that all six appear in the final three lines.)

The Hood

“Well where’s the hood?” he asked.

“The hood?” H- replied in kind.

“Which side is the hood facing?” he repeated.

The father-daughter duo were back in the tent from an early morning bathroom run. H- had really needed to go.

“Yeah, on good sleeping bags like yours they put a hood where your head goes for when it is super cold,” he explained.

With wide eyes and delicate hands she proceeded to maneuver the sleeping bag around until she thought it matched her father’s words.

“Good,” he confirmed. “Now get in like normal,” he suggested. “That’s right. Now-”

H- needed no further instruction. Once in, she pressed her head up against the top of the hood and pulled down on the sides, experiencing that sensation which must fall within the bounds of what more studied men call pure delight. Soon, no longer seen by H-, he observed that she had let the hood fall over her eyes all the way down to the tip of her nose. After she fiddled with the drawstring she carefully exposed her finger from within the bag once more, this time to touch her nostrils.

“What are you doing?” he inquired, chuckling to himself.

“What?” she feigned.

“Were you just checking to see if you could still breathe out of your nose?”

A pause–probably much longer for the girl in the dark.

“Yeah.”

Commercial Break

We now pause our regularly scheduled programming (three more Cain and Abel re-writes on their way) to bring you some of Robert Louis Stevenson’s best sentences.

From Treasure Island

Silver was roundly accused of playing double–of trying to make a separate peace for himself, of sacrificing the interests of his accomplices and victims, and, in one word, of the identical, exact thing that he was doing.

From Prince Otto

(This first one hits strikingly close to home–perhaps ol’ Bob stumbled upon Ecclesiastes?)

Do you not know that you are touching, with lay hands, the very holiest inwards of philosophy, where madness dwells? Ay, Otto, madness; for in the serene temples of the wise, the inmost shrine, which we carefully keep locked, is full of spiders’ webs. All men, all, are fundamentally useless; nature tolerates, she does not need, she does not use them: sterile flowers!

And this one (Prince Otto, too) persuades whatever inner-workings lie behind the long development of some men’s seemingly hard, dark faces to rush to just beneath the surface the brightest and rosiest hues of red.

There is nothing that so apes the external bearing of free will as that unconscious bustle, obscurely following liquid laws, with which a river contends among obstructions.

Ummmmm, No

So I was at the gym last night, getting my “swole on,” as they say. I happened to notice some sort of drone racing on ESPN. Apparently there is a Drone Racing League, or DRL. Looks fun.

Then the announcer described the action and said, “Here you can see how the pilot has to…”

The pilot?

Hahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahaha—–

Aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahaha!

(Lifting up glasses to wipe tears away while slowing calming down)

Haha.

Teehee.

Ha.

Ummmm, no.

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Nothing Eclipses This Foolishness

I wish I was kidding. Actually, I wish I didn’t notice things like the following anymore. They drive me crazy. In any case, when I was back in KC a few weekends ago, I noticed that an entire section of the Kansas City Star was devoted to the upcoming 2017 solar eclipse. Apparently it’s a unique one. And apparently somewhere in nearby Missouri the duration and totality of the eclipse is going to be singular, so folks are already planning on how to best view it.

I am at a loss for how to explain to all the ultra-educated science nerds who take behavioral cues from the sun that their (and my) primitive ancestors used to do this. The thing is primitive people used to do it while also worshiping wood and stone–which nearly all today see as backwards in every sense of the word. Yet, it is forever in the history books that early man used to worship wood and stone.

Not all of them of course–the patriarchs of my faith didn’t. Moses–who actually spoke with the LORD–talked about this nonsense all those years ago when he warned his people, The LORD will bring you and your king, whom you set over you, to a nation which neither you nor your fathers have known, and there you shall serve other gods, wood and stone.

There’s more. These self-same contemporary leaders of knowledge insist that because of their calculations (new AND improved wood and stone) they can be certain that Jesus Christ did not resurrect from the dead and that my prayers are meaningless and unheard etc., and yet they have no trouble joining the masses of humanity–past, present, and certainly future–who have denied the Living God His due Glory even as they wonder at His creation.

But I’m not finished. Here’s the kicker. In one such article about the upcoming August 21st eclipse, the writer commented that even the animal kingdom is affected by the event. You read that right. Many members of the human race are already making travel plans (two months out!) to see the eclipse and it’s news that the animals change their behavior? Is anyone else’s head spinning? It’s probably a good idea to hold onto to your child’s hand a little tighter at this point. You never know when the sun god will require a child in exchange for rain. Sheesh!

By all means, enjoy the eclipse. Just let it be an arrow in your brain that points to the LORD; let the temporary darkness bring to light a response like David’s, whom the LORD sought because he was a man after His own heart.

When I consider Your heavens, the work of Your fingers,

The moon and the stars, which You have ordained; 

What is man that You take thought of him?

And the son of man that You care for him?

…O LORD, our Lord, How majestic is Your name in all the earth!