On March 6, 2006 I posted an article, “Rereading Genesis 6:4: Were They Really Giants?“ in which I discussed whether the translation “giants” of the King James Version was the best translation. My conclusion was that, since we cannot identify who the Nephilim were, translators should allow the word to remain untranslated.
In response to my post, both Joe Cathey and Duane Smith posted articles proposing new and different ways of understanding the Nephilim. Before I address their suggestions, I need once again to present my views on the Nephilim.
First, the Nephilim of Numbers 13:33 are not the Nephilim of Genesis 6:4. The reference to the Nephilim in the book of Numbers is part of the pessimistic report the ten spies gave to the people of Israel after their survey of Canaan.
To the ten spies, the fortified walls of the Canaanite cities were an overwhelming obstacle for their conquest of the land. The spies were so terrified by the size of the inhabitants of Canaan that they concocted a story in order to dissuade the people from entering the land. The spies said to the people: “The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them" (Num. 13:32-33 NIV).
In their exaggeration of the situation, the spies said that, in addition to being people of gigantic stature, the Anakim were the Nephilim, the dreadful people who lived on earth in the days before the flood.
Second, the Nephilim of Genesis 6:4 were not the Nephilim of Numbers 13:33. In Genesis, the Nephilim were a group of people who lived in the days before the flood. The identification of the Nephilim in Genesis is made difficult because of the confusing nature of the text.
In the Revised Standard Version, the text reads:
“When men began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose. Then the Lord said, ‘My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years.’ The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. These were the mighty men that were of old, the men of renown” (Genesis 6:1-4).
The proper interpretation of the text hinges on the identification of the people involved in the story. As I count them, there are six people or groups of people involved in the story:
1. Men (human beings)
2. The daughters of men
3. The sons of God
4. The Lord
5. The Nephilim
6. The children born from the union between the sons of God and the daughters of men
According to the biblical text, it was the progeny of the sons of God and the daughters of men who were “the mighty men that were of old, the men of renown,” not the Nephilim.
This is the way Victor Hamilton interprets the text. In his commentary, The Book of Genesis, Chapters 1-17 (Grand Rapids: William B. Eerdmans Publishing Company, 1990) pp. 261, 270, Hamilton translates Genesis 6:4 as follows:
“(The Nephilim were on the earth in those days--and later too.) Whenever the sons of God had intercourse with the daughters of humankind, they fathered children by them. These were the mighty men of old, men of reputation.”
Genesis 6:1-4 does not say that the Nephilim were the offspring of the marriage between the sons of God and the daughters of men. Some scholars identify the Nephilim with divine beings or angels who fell from heaven because the Hebrew word nephilim comes from the Hebrew verb naphal, which means “fallen ones.”
However, since the Nephilim in Genesis 6:4 were not the children of the sons of God and the daughters of men, it is wrong to identify them with the gibborim, the “mighty men that were of old, the men of renown" (Genesis 6:4).”
In his post, “The Fallen Ones,” Joe Cathey quotes an entry on HALOT to show that the word comes from the root l-p-n and that late Judaism translated the word as “giant,” “monster,” and that eventually the word came to be understood as “giant, arising from miscarriages or hurled down from heaven.” But this translation presupposes that the Nephilim and the sons of God were the same people.
Joe then concludes by translating Nephilim as “Fallen Ones” and identifying them with the “mighty men of old,” even though Genesis 6:4 distinguishes between the Nephilim and the mighty men of old.
On his post, “The Destroyers (perhaps),” Duane Smith proposes that the word Nephilim may come from an Akkadian verb napalu(m) which means to “destroy.” Thus, he concludes that the men of renown in Genesis 6:4 were destroyers of cities.
But, Duane also recognizes the problem in identifying the Nephilim with the men of renown. He wrote: “The hard question in this passage is, does this last clause [in Genesis 6:4] relate to the Nephilim or to the offspring of the sons of God and the daughters of humans?”
And that is the crucial issue of interpretation in Genesis 6:4. In my post, I had suggested that the word Nephilim be left untranslated because of the difficulty in identifying who the Nephilim were.
Duane’s conclusion seems to affirm my original decision. He wrote: “It is possible that those who incorporated the Nephilim material into the Hebrew text may not have known what Nephilim meant and took it as a collective name for some class of strange folks. If that is the case, it may be best not to try to translate it.”
I agree with Duane’s conclusion and that was the point I was trying to convey in my post. I want to thank Joe and Duane for a stimulating conversation on this very difficult text.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tuesday, March 28, 2006
Monday, March 27, 2006
Ten Books Pastors Should Read - Part 2
If you have not read my previous posts on this topic, I recommend that you read them before you read part 2.
The first post is “Preachers and their Libraries,” click here.
The second post is “Ten Books Pastors Should Read - Part 1,” click here.
6. An Introduction to the Old Testament
No one who desires to gain a comprehensive knowledge of the Old Testament for preaching and teaching can live without a good Introduction of the Old Testament. There are several introductions to the Old Testament on the market today, and selecting one is not an easy task.
The problem with recommending a good introduction hinges on the fact that all of them take a different approach. The ideal introduction for pastors would be one that gives a historical and theological introduction to each book of the Old Testament, without majoring on critical and literary issues.
Since the selection of a good introduction is complicated, I have selected two different books, each with a different approach. The reader should to select one of them. The first book is Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville: Westminster John Knox Press, 2003). Brueggemann focuses on literary, historical, and theological aspects of each book of the Old Testament.
The second book is Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament (Grand Rapids: Zondervan Publishing House, 1994). This book takes an evangelical, conservative approach to the Old Testament while trying to maintain a balance between scholarly issues and practical application.
7. Old Testament Ethics for the People of God
Good books on Old Testament ethics are few. The past decade has seen the appearance of several books dealing with ethical issues in the Old Testament. A problem with recommending a book on Old Testament ethics is that each author takes a different approach to ethical issues. The one I have selected is Christopher J. H. Wright, Old Testament Ethics for the People of God (Downers Grove: InterVarsity Press, 2004). Wright’s book deals with economic ethics.
Another book dealing with Old Testament ethics is Walter C. Kaiser, Jr., Toward Old Testament Ethics (Grand Rapids: Zondervan, 1991). Kaiser’s book deals with moral ethics. This book takes a very conservative view on some of the ethical issues of the Old Testament. However, pastors should read this book only to become aware of debatable ethical issues and then find a better approach to dealing with some of these issues.
John Bright’s, The Kingdom of God (Nashville: Abingdon Press, 1981), is an old book. The reference to the threat of communism will give away the age of the book. The book was first published in 1953, but it has endured and it has almost become one of those classical books that people should read. The reason the book is important is because it provides a good understanding of the relationship between the Old and New Testaments.
I have made the reading of this book a requirement in my introduction to the Old Testament. And, it never fails: when students read this book, they recognize that the work of the God of the Old Testament continues in the work of Jesus Christ.
9. Preaching from the Old Testament
Since this list of books has been prepared for people who preach and teach from the Old Testament, it is just fair that one book on preaching from the Old Testament should be included.
There is a problem with recommending a book on preaching: those who proclaim God’s Word have different styles and approaches to preaching. But the fact is, that we can learn from others in order to improve our own style of preaching.
Those who want to preach from the Old Testament should read Elizabeth Achtemeier, Preaching from the Old Testament (Louisville: Westminster John Knox Press, 1989). This book provides good insights on how to prepare sermons from the Old Testament.
Those who want to study different approaches on how to preach from the Old Testament can also consult Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament (Grand Rapids: Baker Academic, 2003) and John C. Holbert, Preaching Old Testament: Proclamation and Narrative in the Hebrew Bible (Nashville: Abingdon Press, 1991).
Of the three books, I consider Achtemeier’s book closer to my own approach. My review of Kaiser’s book will appear in a forthcoming issue of the Review and Expositor.
10. Ancient Israel
A book that is indispensable in the library of any pastor is Roland de Vaux, Ancient Israel (2 vols.; New York: McGraw-Hill Book Company, 1965). There are several editions of this book on the market. Be sure that you buy the unabridged two volume edition. Volume one deals with the social institutions of Israel; volume two deals with the religious institutions.
This book provides an almost encyclopedic amount of information on the social and religious life of Israel. Anyone who looks at the indices of the two books will understand the reason this book should be part of a good Old Testament library.
In addition to these ten books, I want to add two more books to the reading list. The first book is Phyllis Trible, Text of Terrors: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress Press, 1984). This book studies the stories of four women who suffered brutal treatment by the men in their lives. The four biblical stories are studied from the perspective of the oppressed women.
The second book is Terence Fretheim, The Suffering of God (Philadelphia: Fortress Press, 1984). This book looks at the God of the Old Testament from the perspective of divine suffering. God is presented as a God who suffers because of, with, and for his people.
Fretheim’s book is very challenging. It is the kind of book one must read consulting all the biblical references the author cites. As the introduction of the book says, the purpose of the book “is to broaden our understanding of the God of the Old Testament by showing the ‘suffering belongs to the person and purpose of God.’” Thus, with twelve books, pastors can make a commitment to read one book a month.
If you notice the books selected for this list, the selection is aimed at providing a comprehensive introduction to the Old Testament. The list contains, in addition to the Bible, one book on the history of Israel, one on the introduction of the Old Testament book by book, one on a historical and theological introduction to the Old Testament, one dealing with Old Testament theology, one dealing with Old Testament ethics, one dealing with a theological commentary of the Old Testament, one on preaching, one explaining the relationship between the Old and New Testaments, and one book dealing with daily life in Israelite society.
Those who make a commitment to read these books with attention to details and a desire to learn will gain a good understanding of the Old Testament that will provide a solid foundation for preaching and teaching from the Old Testament for a lifetime.
I am afraid, however, that many pastors will not read even half of the books listed here. The reason is that many pastors believe that a seminary education is enough preparation for the ministry. The fact is, that a good seminary education is only the beginning of a pastor’s theological education.
Real theological education happens after graduation. In seminary, pastors are only exposed to all the resources that are available to prepare them for the ministry.
Theological education happens in the privacy of one’s study, when the pastor takes time to read, think, and evaluate the information read. True education happens when one builds a reservoir of knowledge that will serve as the solid foundation for preaching and teaching.
The words of the wise can be a good guide for those who study: “Do not neglect the studies of the learned, they can teach you to understand and to have an answer ready in time of need” (Sirach 8:8, 9).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
The first post is “Preachers and their Libraries,” click here.
The second post is “Ten Books Pastors Should Read - Part 1,” click here.
6. An Introduction to the Old Testament
No one who desires to gain a comprehensive knowledge of the Old Testament for preaching and teaching can live without a good Introduction of the Old Testament. There are several introductions to the Old Testament on the market today, and selecting one is not an easy task.
The problem with recommending a good introduction hinges on the fact that all of them take a different approach. The ideal introduction for pastors would be one that gives a historical and theological introduction to each book of the Old Testament, without majoring on critical and literary issues.
Since the selection of a good introduction is complicated, I have selected two different books, each with a different approach. The reader should to select one of them. The first book is Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville: Westminster John Knox Press, 2003). Brueggemann focuses on literary, historical, and theological aspects of each book of the Old Testament.
The second book is Raymond B. Dillard and Tremper Longman III, An Introduction to the Old Testament (Grand Rapids: Zondervan Publishing House, 1994). This book takes an evangelical, conservative approach to the Old Testament while trying to maintain a balance between scholarly issues and practical application.
7. Old Testament Ethics for the People of God
Good books on Old Testament ethics are few. The past decade has seen the appearance of several books dealing with ethical issues in the Old Testament. A problem with recommending a book on Old Testament ethics is that each author takes a different approach to ethical issues. The one I have selected is Christopher J. H. Wright, Old Testament Ethics for the People of God (Downers Grove: InterVarsity Press, 2004). Wright’s book deals with economic ethics.
Another book dealing with Old Testament ethics is Walter C. Kaiser, Jr., Toward Old Testament Ethics (Grand Rapids: Zondervan, 1991). Kaiser’s book deals with moral ethics. This book takes a very conservative view on some of the ethical issues of the Old Testament. However, pastors should read this book only to become aware of debatable ethical issues and then find a better approach to dealing with some of these issues.
8. The Kingdom of God
John Bright’s, The Kingdom of God (Nashville: Abingdon Press, 1981), is an old book. The reference to the threat of communism will give away the age of the book. The book was first published in 1953, but it has endured and it has almost become one of those classical books that people should read. The reason the book is important is because it provides a good understanding of the relationship between the Old and New Testaments.
I have made the reading of this book a requirement in my introduction to the Old Testament. And, it never fails: when students read this book, they recognize that the work of the God of the Old Testament continues in the work of Jesus Christ.
9. Preaching from the Old Testament
Since this list of books has been prepared for people who preach and teach from the Old Testament, it is just fair that one book on preaching from the Old Testament should be included.
There is a problem with recommending a book on preaching: those who proclaim God’s Word have different styles and approaches to preaching. But the fact is, that we can learn from others in order to improve our own style of preaching.
Those who want to preach from the Old Testament should read Elizabeth Achtemeier, Preaching from the Old Testament (Louisville: Westminster John Knox Press, 1989). This book provides good insights on how to prepare sermons from the Old Testament.
Those who want to study different approaches on how to preach from the Old Testament can also consult Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament (Grand Rapids: Baker Academic, 2003) and John C. Holbert, Preaching Old Testament: Proclamation and Narrative in the Hebrew Bible (Nashville: Abingdon Press, 1991).
Of the three books, I consider Achtemeier’s book closer to my own approach. My review of Kaiser’s book will appear in a forthcoming issue of the Review and Expositor.
10. Ancient Israel
A book that is indispensable in the library of any pastor is Roland de Vaux, Ancient Israel (2 vols.; New York: McGraw-Hill Book Company, 1965). There are several editions of this book on the market. Be sure that you buy the unabridged two volume edition. Volume one deals with the social institutions of Israel; volume two deals with the religious institutions.
This book provides an almost encyclopedic amount of information on the social and religious life of Israel. Anyone who looks at the indices of the two books will understand the reason this book should be part of a good Old Testament library.
In addition to these ten books, I want to add two more books to the reading list. The first book is Phyllis Trible, Text of Terrors: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress Press, 1984). This book studies the stories of four women who suffered brutal treatment by the men in their lives. The four biblical stories are studied from the perspective of the oppressed women.
The second book is Terence Fretheim, The Suffering of God (Philadelphia: Fortress Press, 1984). This book looks at the God of the Old Testament from the perspective of divine suffering. God is presented as a God who suffers because of, with, and for his people.
Fretheim’s book is very challenging. It is the kind of book one must read consulting all the biblical references the author cites. As the introduction of the book says, the purpose of the book “is to broaden our understanding of the God of the Old Testament by showing the ‘suffering belongs to the person and purpose of God.’” Thus, with twelve books, pastors can make a commitment to read one book a month.
If you notice the books selected for this list, the selection is aimed at providing a comprehensive introduction to the Old Testament. The list contains, in addition to the Bible, one book on the history of Israel, one on the introduction of the Old Testament book by book, one on a historical and theological introduction to the Old Testament, one dealing with Old Testament theology, one dealing with Old Testament ethics, one dealing with a theological commentary of the Old Testament, one on preaching, one explaining the relationship between the Old and New Testaments, and one book dealing with daily life in Israelite society.
Those who make a commitment to read these books with attention to details and a desire to learn will gain a good understanding of the Old Testament that will provide a solid foundation for preaching and teaching from the Old Testament for a lifetime.
I am afraid, however, that many pastors will not read even half of the books listed here. The reason is that many pastors believe that a seminary education is enough preparation for the ministry. The fact is, that a good seminary education is only the beginning of a pastor’s theological education.
Real theological education happens after graduation. In seminary, pastors are only exposed to all the resources that are available to prepare them for the ministry.
Theological education happens in the privacy of one’s study, when the pastor takes time to read, think, and evaluate the information read. True education happens when one builds a reservoir of knowledge that will serve as the solid foundation for preaching and teaching.
The words of the wise can be a good guide for those who study: “Do not neglect the studies of the learned, they can teach you to understand and to have an answer ready in time of need” (Sirach 8:8, 9).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Saturday, March 25, 2006
Vote and Go to Heaven
The election in Israel will be on Tuesday. Politics can be a strange thing and the closer the election day is, the more strange things happen.
For example, a religious party in Israel has a TV political ad which shows Rabbi Ovadia Yosef promising a place in heaven to those who vote for the Shas Party.
In an article published in Ynetnews, Rabbi Ovadia is quoted telling “his listeners about a man who reaches heavens and fears God's verdict. At that point, a white angel appears and tells the man he is heading to heaven for building a mikvah (Jewish ritual bath) and a synagogue. The man says he has not done any of that because he had no money, but later admits he did vote for Shas.”
“The angel's reply: ‘Exactly. And by sending emissaries who built mikvahs and synagogues and safeguarded the world of Torah, you're a party to mitvzot and your place is in heaven.’ Therefore, the rabbi explained, anyone who votes for Shas will end up in heaven.” Read the full story by clicking here.
In our country some politicians also are invoking religious themes in order to convey their message. Recently, Senator Hillary Clinton cited the New Testament to oppose a House bill that takes a hard line against illegal immigrants. Senator Clinton said: “It is certainly not in keeping with my understanding of the Scripture because this bill would literally criminalize the Good Samaritan and probably even Jesus himself.”
My understanding of Scripture is completely different from what Senator Clinton believes the New Testament says. But, I will let you draw your own conclusions.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
For example, a religious party in Israel has a TV political ad which shows Rabbi Ovadia Yosef promising a place in heaven to those who vote for the Shas Party.
In an article published in Ynetnews, Rabbi Ovadia is quoted telling “his listeners about a man who reaches heavens and fears God's verdict. At that point, a white angel appears and tells the man he is heading to heaven for building a mikvah (Jewish ritual bath) and a synagogue. The man says he has not done any of that because he had no money, but later admits he did vote for Shas.”
“The angel's reply: ‘Exactly. And by sending emissaries who built mikvahs and synagogues and safeguarded the world of Torah, you're a party to mitvzot and your place is in heaven.’ Therefore, the rabbi explained, anyone who votes for Shas will end up in heaven.” Read the full story by clicking here.
In our country some politicians also are invoking religious themes in order to convey their message. Recently, Senator Hillary Clinton cited the New Testament to oppose a House bill that takes a hard line against illegal immigrants. Senator Clinton said: “It is certainly not in keeping with my understanding of the Scripture because this bill would literally criminalize the Good Samaritan and probably even Jesus himself.”
My understanding of Scripture is completely different from what Senator Clinton believes the New Testament says. But, I will let you draw your own conclusions.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Friday, March 24, 2006
Ten Books Pastors Should Read - Part 1
On a previous post, I wrote about pastors and their libraries. In that post I emphasized the importance of reading and studying. Pastors who do not read good books will have little worth saying in their sermons and Bible studies.
You will not understand the reasons I selected these ten books if you do not read my post on pastors and their libraries. So, before you go any further, stop, and read the reasons I selected these ten books pastors should read (click here).
Thank you for reading my post. Now that you understand why I selected these ten books, here is my list. These are the ten books pastors should read:
1. The Bible
It is more than obvious that the most important book in a pastor’s library is the Bible. The Bible must be the focus of anyone who preaches and teaches the Good News. Dwight L. Moody once said that he read the whole Bible every year for fifty years. The greatest tragedy in the church today is that there are many pastors who have never read the Bible from Genesis 1:1 to Revelation 22:21 at least once. Pastors who have never read the Bible from beginning to end at least once are not worthy of their call.
Any translation is a good translation, even though there are translations that are better than others. I teach from the NRSV and preach from the NIV, since most of the members of my church have the NIV.
In order to help pastors study the Bible, I recommend a study Bible. Study Bibles can be useful since they provide an introduction to each book of the Bible, outlines, and brief information that can help clarify the meaning of a word or a text.
There are many study Bibles on the market today. I recommend The New Interpreter’s Study Bible (NRSV), The New Oxford Annotated Bible or The New Harper Collins Study Bible. For those who use the NIV, I recommend the NIV Life Application Bible.
I recommend The New Interpreter’s Study Bible (NRSV), even though the original release of this study Bible has some bad typos. As a matter of disclosure, I have to say that I wrote the study notes for “1 and 2 Kings” in the NISB.
2. A History of Israel
Anyone who desires to acquire a good knowledge of the Old Testament must know some basic facts about the history of Israel.
When it comes to the history of Israel, there is a hot debate about the proper understanding of what happened to biblical Israel. For those who want to preach and teach from the Old Testament, the minimalist view offers little help. The minimalist view says that most events in the Bible never happened or that these events were created by writers in the postexilic community in order to provide a theological justification for the existence of the Jewish state.
For those who want to gain a good understanding of the historical narratives of the Old Testament, the best book is still John Bright, A History of Israel (4th ed. Louisville: Westminster John Knox Press, 2000).
To me, no other book provides a better introduction to the history of Israel. There are many books on the market written to provide an understanding of the history of Israel. Most of these books, however, try to reconstruct the history of Israel and in the process, they almost rewrite the Old Testament. Others, such as Walter Kaiser, A History of Israel (Nashville: Broadman and Holman Publishers, 1998), try so hard to defend some of the traditional conservative interpretations of the history of Israel that the book becomes almost useless to the preacher.
3. Understanding the Old Testament
Those who desire to teach and preach from the Old Testament need to gain a good understanding of the content of the Old Testament that is presented within a historical and theological context. One book I recommend is Bernhard W. Anderson, Understanding the Old Testament. 4th ed. Englewood Cliff, NJ: Prentice Hall, 1986.
The strength of Anderson’s book is that he uses historical, archeological, literary, and religious perspectives to trace the history of Israel from the Exodus to the Hellenistic Era.
Another book that takes a similar approach to Anderson’s is Henry Jackson Flanders, Jr., Robert W. Crapps, and David A. Smith, People of the Covenant (4th ed. New York: Oxford University Press, 1966). The only problem with this book is that it is poorly edited, but when it comes to editing, the fourth edition is much better than the third edition.
The advantage of Flanders et al is that their book begins with the creation stories in Genesis and goes through the emergence of Judaism. However, both books will provide an adequate knowledge of the biblical text and give a historical and theological context for the different books of the Old Testament.
4. Theology of the Old Testament
Selecting a theology of the Old Testament for pastors is not easy. The reason is that when scholars write a theology of the Old Testament, they take different approaches in organizing their books. The issue of the theological center of the Old Testament is complicated. The constraint of time and space does not allow a discussion of the problem.
I recommend that pastors read Walther Eichrodt, Theology of the Old Testament (2 Vols. Louisville: Westminster John Knox Press, 1967). The only problem I have in recommending this book is that Eichrodt is hard to read. Those who take time to read Eichrodt will be highly rewarded.
The reason I selected Eichrodt is because he takes a dogmatic approach to his presentation of the theology of the Old Testament. By this I mean that Eichrodt writes his theology under the topics of covenant, God, sin, forgiveness, and piety. Thus, pastors can read Eichrodt and learn much about issues that can provide information for good sermons and Bible studies.
There are many other Old Testament theologies on the market. For instance, I strongly recommend that pastors read Walter Brueggemann, Theology of the Old Testament (Minneapolis: Fortress Press, 1997). His approach to Old Testament is different, but his book has much to teach to those who desire to gain a theological perspective of the people of Israel. Brueggemann’s theology is written from the perspective of how Israel experiences God.
Those who take time to read Brueggemann will not be disappointed. Within the pages of his book there is much to be learned. His fresh insights will also provide valuable information to those who want to preach and teach from the Old Testament.
5. Old Testament Theology. Volume 1: Israel’s Gospel
Although section four presented two books on the theology of the Old Testament, the book described in this section is different.
John Goldingay, Old Testament Theology. Volume 1: Israel’s Gospel (Downers Grove: InterVarsity Press, 2003), is a theological presentation of the narratives of the Old Testament. Goldingay begins with the creation stories in Genesis and provides a theological interpretation of the history of Israel, culminating with the coming of Christ. The emphasis throughout the book is on what God does. Pastors who read this book will gain a theological perspective of the Old Testament narratives. They will also learn how God has acted in the history of Israel.
Another book that takes a similar approach to Goldingay’s is Christoph Barth, God with Us: A Theological Introduction to the Old Testament (Grand Rapids: Eerdmans, 1991). The strength of Barth’s book is that he does not attempt to reconstruct the text, but deals with the biblical text as written. Those who read this book will also learn much about the theological perspective of the Old Testament.
I have come to the end of my post. I have been able to list only the first five books on my list. I will have to continue with books six to ten on my next post. But, before you order these books for your library, let me say two things.
First, if you are going to buy these books, read them. Good books were written to be read. If you buy these books and then do not read them, you have wasted your money.
Second, dedicate time every day to read. Many pastors become so involved in their ministries that they do not take time to read every day. If time is at a premium, commit yourself to read one chapter every day. Also, try reading a chapter in the morning and one chapter at night. Reading requires discipline.
Now, go ahead, have fun reading!
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
You will not understand the reasons I selected these ten books if you do not read my post on pastors and their libraries. So, before you go any further, stop, and read the reasons I selected these ten books pastors should read (click here).
Thank you for reading my post. Now that you understand why I selected these ten books, here is my list. These are the ten books pastors should read:
1. The Bible
It is more than obvious that the most important book in a pastor’s library is the Bible. The Bible must be the focus of anyone who preaches and teaches the Good News. Dwight L. Moody once said that he read the whole Bible every year for fifty years. The greatest tragedy in the church today is that there are many pastors who have never read the Bible from Genesis 1:1 to Revelation 22:21 at least once. Pastors who have never read the Bible from beginning to end at least once are not worthy of their call.
Any translation is a good translation, even though there are translations that are better than others. I teach from the NRSV and preach from the NIV, since most of the members of my church have the NIV.
In order to help pastors study the Bible, I recommend a study Bible. Study Bibles can be useful since they provide an introduction to each book of the Bible, outlines, and brief information that can help clarify the meaning of a word or a text.
There are many study Bibles on the market today. I recommend The New Interpreter’s Study Bible (NRSV), The New Oxford Annotated Bible or The New Harper Collins Study Bible. For those who use the NIV, I recommend the NIV Life Application Bible.
I recommend The New Interpreter’s Study Bible (NRSV), even though the original release of this study Bible has some bad typos. As a matter of disclosure, I have to say that I wrote the study notes for “1 and 2 Kings” in the NISB.
2. A History of Israel
Anyone who desires to acquire a good knowledge of the Old Testament must know some basic facts about the history of Israel.
When it comes to the history of Israel, there is a hot debate about the proper understanding of what happened to biblical Israel. For those who want to preach and teach from the Old Testament, the minimalist view offers little help. The minimalist view says that most events in the Bible never happened or that these events were created by writers in the postexilic community in order to provide a theological justification for the existence of the Jewish state.
For those who want to gain a good understanding of the historical narratives of the Old Testament, the best book is still John Bright, A History of Israel (4th ed. Louisville: Westminster John Knox Press, 2000).
To me, no other book provides a better introduction to the history of Israel. There are many books on the market written to provide an understanding of the history of Israel. Most of these books, however, try to reconstruct the history of Israel and in the process, they almost rewrite the Old Testament. Others, such as Walter Kaiser, A History of Israel (Nashville: Broadman and Holman Publishers, 1998), try so hard to defend some of the traditional conservative interpretations of the history of Israel that the book becomes almost useless to the preacher.
3. Understanding the Old Testament
Those who desire to teach and preach from the Old Testament need to gain a good understanding of the content of the Old Testament that is presented within a historical and theological context. One book I recommend is Bernhard W. Anderson, Understanding the Old Testament. 4th ed. Englewood Cliff, NJ: Prentice Hall, 1986.
The strength of Anderson’s book is that he uses historical, archeological, literary, and religious perspectives to trace the history of Israel from the Exodus to the Hellenistic Era.
Another book that takes a similar approach to Anderson’s is Henry Jackson Flanders, Jr., Robert W. Crapps, and David A. Smith, People of the Covenant (4th ed. New York: Oxford University Press, 1966). The only problem with this book is that it is poorly edited, but when it comes to editing, the fourth edition is much better than the third edition.
The advantage of Flanders et al is that their book begins with the creation stories in Genesis and goes through the emergence of Judaism. However, both books will provide an adequate knowledge of the biblical text and give a historical and theological context for the different books of the Old Testament.
4. Theology of the Old Testament
Selecting a theology of the Old Testament for pastors is not easy. The reason is that when scholars write a theology of the Old Testament, they take different approaches in organizing their books. The issue of the theological center of the Old Testament is complicated. The constraint of time and space does not allow a discussion of the problem.
I recommend that pastors read Walther Eichrodt, Theology of the Old Testament (2 Vols. Louisville: Westminster John Knox Press, 1967). The only problem I have in recommending this book is that Eichrodt is hard to read. Those who take time to read Eichrodt will be highly rewarded.
The reason I selected Eichrodt is because he takes a dogmatic approach to his presentation of the theology of the Old Testament. By this I mean that Eichrodt writes his theology under the topics of covenant, God, sin, forgiveness, and piety. Thus, pastors can read Eichrodt and learn much about issues that can provide information for good sermons and Bible studies.
There are many other Old Testament theologies on the market. For instance, I strongly recommend that pastors read Walter Brueggemann, Theology of the Old Testament (Minneapolis: Fortress Press, 1997). His approach to Old Testament is different, but his book has much to teach to those who desire to gain a theological perspective of the people of Israel. Brueggemann’s theology is written from the perspective of how Israel experiences God.
Those who take time to read Brueggemann will not be disappointed. Within the pages of his book there is much to be learned. His fresh insights will also provide valuable information to those who want to preach and teach from the Old Testament.
5. Old Testament Theology. Volume 1: Israel’s Gospel
Although section four presented two books on the theology of the Old Testament, the book described in this section is different.
John Goldingay, Old Testament Theology. Volume 1: Israel’s Gospel (Downers Grove: InterVarsity Press, 2003), is a theological presentation of the narratives of the Old Testament. Goldingay begins with the creation stories in Genesis and provides a theological interpretation of the history of Israel, culminating with the coming of Christ. The emphasis throughout the book is on what God does. Pastors who read this book will gain a theological perspective of the Old Testament narratives. They will also learn how God has acted in the history of Israel.
Another book that takes a similar approach to Goldingay’s is Christoph Barth, God with Us: A Theological Introduction to the Old Testament (Grand Rapids: Eerdmans, 1991). The strength of Barth’s book is that he does not attempt to reconstruct the text, but deals with the biblical text as written. Those who read this book will also learn much about the theological perspective of the Old Testament.
I have come to the end of my post. I have been able to list only the first five books on my list. I will have to continue with books six to ten on my next post. But, before you order these books for your library, let me say two things.
First, if you are going to buy these books, read them. Good books were written to be read. If you buy these books and then do not read them, you have wasted your money.
Second, dedicate time every day to read. Many pastors become so involved in their ministries that they do not take time to read every day. If time is at a premium, commit yourself to read one chapter every day. Also, try reading a chapter in the morning and one chapter at night. Reading requires discipline.
Now, go ahead, have fun reading!
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Thursday, March 23, 2006
BibleWorks 7
BibleWorks has become an indispensable software for people who work in biblical studies. Teachers, pastors, and seminary students who use this program greatly benefit from the many resources that BibleWorks provides with the click of a mouse.
In February, BibleWorks came out with BibleWorks 7. This new edition of the software has many new additions that are designed to help users take advantage of all the features included in BibleWorks. One of them is the set of study guides which includes four hours of videos explaining how to use BibleWorks and offering help in looking for the meaning of Hebrew and Greek words, in writing exegetical papers, and in preparing Bible studies.
BibleWorks 7 includes 112 Bible translations in 32 different languages, 14 original language texts with 18 morphology databases, 12 Greek lexicons and dictionaries, 5 Hebrew lexicons and dictionaries, plus 30 practical reference works. There are 25 English translations, including the Holman Christian Standard Bible and the NET Bible, two new Bible translations in this new edition of BibleWorks. For those who work in Spanish, there are 7 different translations of the Bible in Spanish.
For teachers who work with the biblical languages, BibleWorks offers the biblical texts in Hebrew and Greek, several lexicons, grammars, reference material in their original languages, and many other reference works designed to simplify the study of the biblical text in their original languages.
For pastors and seminary students, BibleWorks provides maps, dictionary articles, cross references, and many other reference materials that are designed to help prepare sermons, Bible studies, Sunday School lessons, exegetical papers, and even translations of the biblical texts.
The list of tools and features available in BibleWorks 7 is too long to mention here. Let me just mention a few: Hebrew and Greek fonts, lexicon references for a word as the cursor moves over a verse, the ability to look at a verse in several different translations at the same time, and many others.
Additional modules such as The Hebrew and Aramaic Lexicon of the Old Testament (Koehler & Baumgartner, 4th edition), Theological Dictionary of the New Testament (Kittel, abridged), and several others can be added to the program for an additional charge.
The use of technology in the classroom and in the church has simplified the work of pastors and teachers. BibleWorks makes extensive use of so many resources in one program that students of the Bible can have a whole library of important study tools available to them. This material can be easily searched and utilized with the click of a mouse.
Northern Seminary has made BibleWorks available to our students through the library and the student’s computer lab. Three times a year I teach my students how to use BibleWorks. It is amazing how surprised they are when they learn how many important tools are available in BibleWorks.
The price of the software may be beyond the budget of some pastors and seminary students. However, churches can help their pastors by making this essential tool available to them. I recommend BibleWorks 7 to my students because it is a tool that should be in the computer of every serious student of the Bible. If you want to know more about BibleWorks 7, visit them at www.bibleworks.com. For a demonstration of how BibleWorks 7 works, click here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
In February, BibleWorks came out with BibleWorks 7. This new edition of the software has many new additions that are designed to help users take advantage of all the features included in BibleWorks. One of them is the set of study guides which includes four hours of videos explaining how to use BibleWorks and offering help in looking for the meaning of Hebrew and Greek words, in writing exegetical papers, and in preparing Bible studies.
BibleWorks 7 includes 112 Bible translations in 32 different languages, 14 original language texts with 18 morphology databases, 12 Greek lexicons and dictionaries, 5 Hebrew lexicons and dictionaries, plus 30 practical reference works. There are 25 English translations, including the Holman Christian Standard Bible and the NET Bible, two new Bible translations in this new edition of BibleWorks. For those who work in Spanish, there are 7 different translations of the Bible in Spanish.
For teachers who work with the biblical languages, BibleWorks offers the biblical texts in Hebrew and Greek, several lexicons, grammars, reference material in their original languages, and many other reference works designed to simplify the study of the biblical text in their original languages.
For pastors and seminary students, BibleWorks provides maps, dictionary articles, cross references, and many other reference materials that are designed to help prepare sermons, Bible studies, Sunday School lessons, exegetical papers, and even translations of the biblical texts.
The list of tools and features available in BibleWorks 7 is too long to mention here. Let me just mention a few: Hebrew and Greek fonts, lexicon references for a word as the cursor moves over a verse, the ability to look at a verse in several different translations at the same time, and many others.
Additional modules such as The Hebrew and Aramaic Lexicon of the Old Testament (Koehler & Baumgartner, 4th edition), Theological Dictionary of the New Testament (Kittel, abridged), and several others can be added to the program for an additional charge.
The use of technology in the classroom and in the church has simplified the work of pastors and teachers. BibleWorks makes extensive use of so many resources in one program that students of the Bible can have a whole library of important study tools available to them. This material can be easily searched and utilized with the click of a mouse.
Northern Seminary has made BibleWorks available to our students through the library and the student’s computer lab. Three times a year I teach my students how to use BibleWorks. It is amazing how surprised they are when they learn how many important tools are available in BibleWorks.
The price of the software may be beyond the budget of some pastors and seminary students. However, churches can help their pastors by making this essential tool available to them. I recommend BibleWorks 7 to my students because it is a tool that should be in the computer of every serious student of the Bible. If you want to know more about BibleWorks 7, visit them at www.bibleworks.com. For a demonstration of how BibleWorks 7 works, click here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Wednesday, March 22, 2006
The Evening Turned Old Testament
In a recent article published in the Tallahassee Democrat, tagged “for amusement purpose only,” Mark Hinson told a story that happened to him when he was seventeen years old. While he was driving his father’s car, Mr. Hinson ran over one of his father’s cows and killed it.
When he returned home and told his father what had happened to the cow, his father was very upset. Mr. Hinson then describes his father’s reaction. His father said to him:
"What if that had been a person in the road?" he said, trying to make a valid point.
"Uh, he'd be just as dead as that cow," I said. "But why would some dude be sleeping in the road on our farm?"
That sent him into a rage.
The evening turned Old Testament. There was the slashing of the cow's throat, replete with the classic line: "Boy, what's wrong with you? Don't you know how to cut a cow's throat?"
I like that: “The evening turned Old Testament.” It sounds poetic, musical, a beautiful literary construct. When I read those words, a flood of ideas triggered my imagination, like the waters of a river overflowing its banks.
One question that I asked myself was: “When does an evening turn Old Testament?” Immediately, my mind turned to those immortal words of Edward George Bulwer-Lytton, which have been declared to be the worst opening sentence of any book in the English world:
“It was a dark and stormy night; the rain fell in torrents - except at occasional intervals, when it was checked by a violent gust of wind which swept up the streets, rattling along the house-tops, and fiercely agitating the scanty flame of the lamps that struggled against the darkness.”
Maybe when one is enjoying a nice evening and it suddenly becomes dark and stormy, that experience alone can invoke memories of Old Testament events.
I also thought about the opening chapter of Genesis and the words “there was evening, and there was morning–the first day” (Genesis 1:5). At the beginning of creation there was the formlessness of the primeval earth and darkness. After a day of light, would darkness return again? The return of chaos is when evening turns Old Testament.
I also thought of Abraham’s experience, when the Lord appeared to establish a covenant with him. “That evening, as the sun was going down, Abram fell into a deep sleep. He saw a terrifying vision of darkness and horror” (Genesis 15:12 NLT). It is the terrifying vision of darkness and horror that turns evening into Old Testament.
Any encounter of the human with the divine produces terrifying visions of darkness and deep feelings of terror. This is true in the experience of the Psalmist. He wrote: “In my distress I called upon the Lord; to my God I cried for help” (Psalm 18:6). And the Lord heard him, but the Psalmist’s encounter with God was not what he expected. That encounter was marked by thick darkness under God’s feet, darkness all around him, thunder, coals of fire, and lightning. When anyone is face to face with the mysterium tremendum, that is when evening turns Old Testament.
After considering all these great theological themes, then, it dawned (pun intended) on me. When evening turned Old Testament for that young man, he was not concerned with theological speculations. He was concerned about being face to face with an angry father who was ready to discipline him for what he had done. So, not knowing what punishment awaited him, his evening turned Old Testament.
Many people today do not believe there is a consequence for what they do. The corruption of the human heart is so great that people live with impunity, unaware that a righteous judge will decide their case justly. Many people probably would change their attitude if they only would remember Jonathan Edwards’ warning, that it is a horrible thing for a sinner to fall into the hands of an angry God.
All of us, at one time or another, will have our evenings turn Old Testament. That is what we call “the dark night of the soul.” The dark night of the soul comes when believers become aware that God is hidden from their lives. Job experienced the feelings of God-forsakenness when he lost his family, his property, and his health.
Jeremiah felt the heavy hand of God upon his life to the point that he believed God was his enemy. So did Abraham when God commanded him to sacrifice his son upon an altar. These and many others experienced the dark night of the soul, praying and crying unto God: “My God, my God, why hast thou forsaken me?” (Psalm 22:1).
At times, to some people, the dark night of the soul becomes the crucible in which their relationship with God is molded. It is at this time that believers realize that all is not lost. They realize that when their evenings turn Old Testament, then, for sure, their mornings will turn New Testament.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
When he returned home and told his father what had happened to the cow, his father was very upset. Mr. Hinson then describes his father’s reaction. His father said to him:
"What if that had been a person in the road?" he said, trying to make a valid point.
"Uh, he'd be just as dead as that cow," I said. "But why would some dude be sleeping in the road on our farm?"
That sent him into a rage.
The evening turned Old Testament. There was the slashing of the cow's throat, replete with the classic line: "Boy, what's wrong with you? Don't you know how to cut a cow's throat?"
I like that: “The evening turned Old Testament.” It sounds poetic, musical, a beautiful literary construct. When I read those words, a flood of ideas triggered my imagination, like the waters of a river overflowing its banks.
One question that I asked myself was: “When does an evening turn Old Testament?” Immediately, my mind turned to those immortal words of Edward George Bulwer-Lytton, which have been declared to be the worst opening sentence of any book in the English world:
“It was a dark and stormy night; the rain fell in torrents - except at occasional intervals, when it was checked by a violent gust of wind which swept up the streets, rattling along the house-tops, and fiercely agitating the scanty flame of the lamps that struggled against the darkness.”
Maybe when one is enjoying a nice evening and it suddenly becomes dark and stormy, that experience alone can invoke memories of Old Testament events.
I also thought about the opening chapter of Genesis and the words “there was evening, and there was morning–the first day” (Genesis 1:5). At the beginning of creation there was the formlessness of the primeval earth and darkness. After a day of light, would darkness return again? The return of chaos is when evening turns Old Testament.
I also thought of Abraham’s experience, when the Lord appeared to establish a covenant with him. “That evening, as the sun was going down, Abram fell into a deep sleep. He saw a terrifying vision of darkness and horror” (Genesis 15:12 NLT). It is the terrifying vision of darkness and horror that turns evening into Old Testament.
Any encounter of the human with the divine produces terrifying visions of darkness and deep feelings of terror. This is true in the experience of the Psalmist. He wrote: “In my distress I called upon the Lord; to my God I cried for help” (Psalm 18:6). And the Lord heard him, but the Psalmist’s encounter with God was not what he expected. That encounter was marked by thick darkness under God’s feet, darkness all around him, thunder, coals of fire, and lightning. When anyone is face to face with the mysterium tremendum, that is when evening turns Old Testament.
After considering all these great theological themes, then, it dawned (pun intended) on me. When evening turned Old Testament for that young man, he was not concerned with theological speculations. He was concerned about being face to face with an angry father who was ready to discipline him for what he had done. So, not knowing what punishment awaited him, his evening turned Old Testament.
Many people today do not believe there is a consequence for what they do. The corruption of the human heart is so great that people live with impunity, unaware that a righteous judge will decide their case justly. Many people probably would change their attitude if they only would remember Jonathan Edwards’ warning, that it is a horrible thing for a sinner to fall into the hands of an angry God.
All of us, at one time or another, will have our evenings turn Old Testament. That is what we call “the dark night of the soul.” The dark night of the soul comes when believers become aware that God is hidden from their lives. Job experienced the feelings of God-forsakenness when he lost his family, his property, and his health.
Jeremiah felt the heavy hand of God upon his life to the point that he believed God was his enemy. So did Abraham when God commanded him to sacrifice his son upon an altar. These and many others experienced the dark night of the soul, praying and crying unto God: “My God, my God, why hast thou forsaken me?” (Psalm 22:1).
At times, to some people, the dark night of the soul becomes the crucible in which their relationship with God is molded. It is at this time that believers realize that all is not lost. They realize that when their evenings turn Old Testament, then, for sure, their mornings will turn New Testament.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Monday, March 20, 2006
Faith-Based Professors and the Oakland Raiders
In a very stimulating article, “Bible Scholarship and Faith-Based Study: My View,” Michael V. Fox discussed the role of faith-based scholarship within the scope of academic scholarship. As a distinguished Jewish scholar at the University of Wisconsin at Madison, Professor Fox draws on his many years as a teacher to write on an issue that is relevant to everyone who is involved in biblical studies.
His contention is that faith-based study of the Bible has no place in academic circles because its primary purpose is to provide “moral inspiration and spiritual guidance.” Faith-based professors bring into the study of the Bible a predetermined conclusion in order to provide spiritual guidance and moral lessons.
Academic scholarship is Wissenschaft, the kind of scholarship that is based on evidence that is “accessible and meaningful.” Wissenschaft professors bring into the study of the Bible a “secular, academic, religiously-neutral hermeneutics.”
In response, Jacques Berlinerblau wrote an article, “The Unspeakable in Biblical Scholarship,” in which he addresses some of the issues raised in Professor Fox’s article. First, he agrees with Fox that faith-based biblical study should happen in seminaries and other religious institutions. Second, he disagrees with Fox saying that there is no such thing as a “secular academic religiously-neutral hermeneutics.”
In his discussion of faith-based professors, Berlinerblau writes,
“To their credit, however, faith-based scholars are often cognizant that they are engaged in a confessional enterprise. It is another category of Biblicist that, to my mind, is far more problematic. It is comprised of researchers who in every facet of their private lives are practicing Jews or Christians, but who — somehow — deny that this may influence their professional scholarly work (which just happens to concern those documents that are the fount of Judaism and Christianity!). This category extends to researchers in ancient Near Eastern Studies, who, anecdotally, are often very conservative in their religious views. It also applies, with some sectarian modifications, to many members of the American Academy of Religion. I am always amused to hear how some higher-ups in the latter society complain about the religious conservatism of the SBL — as if the AAR embodies the blasphemous spirit of Jean-Paul Sartre, Chairman Mao, and the Oakland Raiders of the 70s.”
The reference to the Oakland Raiders of the 1970s brings fond memories to Oakland Raiders fans. In the 1970s, the Raiders was one of the most successful football franchises in the National Football League. Under the leadership of John Madden as coach, the Raiders became a powerhouse and eventually won three Super Bowls.
The Raiders of the 1970s were very aggressive, but some would say mean and vicious. That aggressiveness attracted many fans to the Raiders and that became their trademark. To many Raiders fans, football is their religion. This is the reason they call the Oakland Coliseum, “The Temple that Al Davis built.”
Berlinerblau conjectures the possibility that some members of the AAR may embody “the blasphemous spirit of the Oakland Raiders of the 70s.” His conjecture, however, raises a good question: what would be the characteristics of a professor that embodies the blasphemous spirit of the Oakland Raiders of the 1970s?
If blasphemy can be defined as any speech that is uttered against sacred things, then Berlinerblau himself provides examples of those professors who embody the blasphemous spirit of the Oakland Raiders of the 1970s.
For example, he speaks of professors who “come to conclusions that imperiled the dogmas of the religious groups to which they belong.” I had a professor in seminary who said that Christians did not have to evangelize Buddhists because the Logos of God entered Buddha and anyone who believed in Buddha believed in Christ. This statement embodies the blasphemous spirit of the Oakland Raiders of the 1970s.
Berlinerblau ascribes a heroic function to biblical scholars, depicting them “as (unwitting) agents of secular modernity.” Many years ago, I attended seminary with a young man who was profoundly influenced by a professor who was a follower of Rudolf Bultmann. When that young man preached a sermon in chapel before his graduation, he concluded his sermon by saying: “I don’t believe in the Virgin Birth; I don’t believe in the miracles; I don’t believe in the divinity of Christ; and I don’t believe in the Resurrection. In short, I don’t know what I believe.” Then, that young man sat down, graduated from seminary, and became the pastor of a large church.
With a faith like that, what could that young man preach to his congregation? His professor was an agent of secular modernity and one who embodied the blasphemous spirit of the Oakland Raiders of the 1970s.
In describing how faith-based professors have followed the criteria of scholarship set by academia, Berlinerblau wrote:
“I would note that Julius Wellhausen and William Robertson Smith were most decidedly not Voltaire and Marx. They were not cultured despisers of religion, but profoundly pious individuals. It is a world-historical irony that their heresies played a role in the continuing secularization of the Occident.”
It is said that Voltaire wrote that one hundred and fifty years after his death, his books would be better known than the Bible. It is amazing that what Voltaire and Marx were unable to accomplish with their writings, the secularization of the West, was accomplished by those who adopted Wellhausen’s theory. Note that Berlinerblau calls Wellhausen’s theory a “heresy.”
Is it possible for faith-based professors to adopt a modified view of Wellhausen’s theory without compromising faith and scholarship? I believe that it can be done.
The study of the Bible in universities is different from the study of the Bible in seminaries and religious schools. In the university it becomes necessary that one be able to separate what one believes from what one teaches. But there is no unbiased interpretation. The only way a person can interpret the Bible unbiasedly is by being a non-practicing Jew or Christian who is not an atheist, a secularist, or an agnostic. However, that kind of person is as rare as the Behemoth.
If scholarship requires evidence to evaluate historical events that happened in the distant past, should faith-based professors be excluded? After all, the Bible is a religious book and a secular or an atheist scholar may have a difficult time understanding a religious book from the perspective of the faith of those who wrote the Bible.
An atheist approaches the Bible from the perspective that there is no God, when in fact the whole Bible is about God. The secularist and the agnostic also approach the Bible with their own presuppositions which in turn, produce a very biased interpretation. That is the primary reason an atheist, an agnostic, or a secularist will have a tough time finding employment with institutions that carry the words “Saint,” “Holy,” “Theological,” or “Seminary” in their names.
Even academic neutral hermeneutic makes moral evaluations about items in the Bible. For instance, professor Fox views with abhorrence the events in the book of Joshua, even when Wissenschaft professors say that there is no historical evidence that most of those events took place.
Faith-based professors must interpret the Bible and must make contributions to biblical studies because it is my contention that, in the study of the Bible, faith and reason must come together. For faith-based professors who are preparing men and women to serve and minister in religious communities, it becomes imperative that their teaching does not embody the blasphemous spirit of the Oakland Raiders of the 1970s, whatever that is.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
His contention is that faith-based study of the Bible has no place in academic circles because its primary purpose is to provide “moral inspiration and spiritual guidance.” Faith-based professors bring into the study of the Bible a predetermined conclusion in order to provide spiritual guidance and moral lessons.
Academic scholarship is Wissenschaft, the kind of scholarship that is based on evidence that is “accessible and meaningful.” Wissenschaft professors bring into the study of the Bible a “secular, academic, religiously-neutral hermeneutics.”
In response, Jacques Berlinerblau wrote an article, “The Unspeakable in Biblical Scholarship,” in which he addresses some of the issues raised in Professor Fox’s article. First, he agrees with Fox that faith-based biblical study should happen in seminaries and other religious institutions. Second, he disagrees with Fox saying that there is no such thing as a “secular academic religiously-neutral hermeneutics.”
In his discussion of faith-based professors, Berlinerblau writes,
“To their credit, however, faith-based scholars are often cognizant that they are engaged in a confessional enterprise. It is another category of Biblicist that, to my mind, is far more problematic. It is comprised of researchers who in every facet of their private lives are practicing Jews or Christians, but who — somehow — deny that this may influence their professional scholarly work (which just happens to concern those documents that are the fount of Judaism and Christianity!). This category extends to researchers in ancient Near Eastern Studies, who, anecdotally, are often very conservative in their religious views. It also applies, with some sectarian modifications, to many members of the American Academy of Religion. I am always amused to hear how some higher-ups in the latter society complain about the religious conservatism of the SBL — as if the AAR embodies the blasphemous spirit of Jean-Paul Sartre, Chairman Mao, and the Oakland Raiders of the 70s.”
The reference to the Oakland Raiders of the 1970s brings fond memories to Oakland Raiders fans. In the 1970s, the Raiders was one of the most successful football franchises in the National Football League. Under the leadership of John Madden as coach, the Raiders became a powerhouse and eventually won three Super Bowls.
The Raiders of the 1970s were very aggressive, but some would say mean and vicious. That aggressiveness attracted many fans to the Raiders and that became their trademark. To many Raiders fans, football is their religion. This is the reason they call the Oakland Coliseum, “The Temple that Al Davis built.”
Berlinerblau conjectures the possibility that some members of the AAR may embody “the blasphemous spirit of the Oakland Raiders of the 70s.” His conjecture, however, raises a good question: what would be the characteristics of a professor that embodies the blasphemous spirit of the Oakland Raiders of the 1970s?
If blasphemy can be defined as any speech that is uttered against sacred things, then Berlinerblau himself provides examples of those professors who embody the blasphemous spirit of the Oakland Raiders of the 1970s.
For example, he speaks of professors who “come to conclusions that imperiled the dogmas of the religious groups to which they belong.” I had a professor in seminary who said that Christians did not have to evangelize Buddhists because the Logos of God entered Buddha and anyone who believed in Buddha believed in Christ. This statement embodies the blasphemous spirit of the Oakland Raiders of the 1970s.
Berlinerblau ascribes a heroic function to biblical scholars, depicting them “as (unwitting) agents of secular modernity.” Many years ago, I attended seminary with a young man who was profoundly influenced by a professor who was a follower of Rudolf Bultmann. When that young man preached a sermon in chapel before his graduation, he concluded his sermon by saying: “I don’t believe in the Virgin Birth; I don’t believe in the miracles; I don’t believe in the divinity of Christ; and I don’t believe in the Resurrection. In short, I don’t know what I believe.” Then, that young man sat down, graduated from seminary, and became the pastor of a large church.
With a faith like that, what could that young man preach to his congregation? His professor was an agent of secular modernity and one who embodied the blasphemous spirit of the Oakland Raiders of the 1970s.
In describing how faith-based professors have followed the criteria of scholarship set by academia, Berlinerblau wrote:
“I would note that Julius Wellhausen and William Robertson Smith were most decidedly not Voltaire and Marx. They were not cultured despisers of religion, but profoundly pious individuals. It is a world-historical irony that their heresies played a role in the continuing secularization of the Occident.”
It is said that Voltaire wrote that one hundred and fifty years after his death, his books would be better known than the Bible. It is amazing that what Voltaire and Marx were unable to accomplish with their writings, the secularization of the West, was accomplished by those who adopted Wellhausen’s theory. Note that Berlinerblau calls Wellhausen’s theory a “heresy.”
Is it possible for faith-based professors to adopt a modified view of Wellhausen’s theory without compromising faith and scholarship? I believe that it can be done.
The study of the Bible in universities is different from the study of the Bible in seminaries and religious schools. In the university it becomes necessary that one be able to separate what one believes from what one teaches. But there is no unbiased interpretation. The only way a person can interpret the Bible unbiasedly is by being a non-practicing Jew or Christian who is not an atheist, a secularist, or an agnostic. However, that kind of person is as rare as the Behemoth.
If scholarship requires evidence to evaluate historical events that happened in the distant past, should faith-based professors be excluded? After all, the Bible is a religious book and a secular or an atheist scholar may have a difficult time understanding a religious book from the perspective of the faith of those who wrote the Bible.
An atheist approaches the Bible from the perspective that there is no God, when in fact the whole Bible is about God. The secularist and the agnostic also approach the Bible with their own presuppositions which in turn, produce a very biased interpretation. That is the primary reason an atheist, an agnostic, or a secularist will have a tough time finding employment with institutions that carry the words “Saint,” “Holy,” “Theological,” or “Seminary” in their names.
Even academic neutral hermeneutic makes moral evaluations about items in the Bible. For instance, professor Fox views with abhorrence the events in the book of Joshua, even when Wissenschaft professors say that there is no historical evidence that most of those events took place.
Faith-based professors must interpret the Bible and must make contributions to biblical studies because it is my contention that, in the study of the Bible, faith and reason must come together. For faith-based professors who are preparing men and women to serve and minister in religious communities, it becomes imperative that their teaching does not embody the blasphemous spirit of the Oakland Raiders of the 1970s, whatever that is.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Friday, March 17, 2006
The Priestly Benediction: Numbers 6:24-26
One of the functions of the priests in the Old Testament was to bless the people in God’s name. The most famous priestly benediction in the Bible is the one found in Numbers 6:24-26:
The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you, and give you peace.
The repetition of the name of Lord in this prayer is to emphasize that God’s intention was to bless his people. Because of the prayer’s focus on blessing, many churches have adopted this benediction as part of their liturgy.
In 1979, Professor Gabriel Barkay, an archaeologist at Bar-Ilan University in Israel, excavating on Ketef Hinnom, a hill overlooking the Hinnom Valley, southwest of the Old City of Jerusalem, discovered a tomb and found two small silver scrolls containing the text of the priestly benediction.
It took years for archeologists to discover the full significance of this finding. The two silver scrolls were cracked and corroded. Some of the words written on the scrolls were difficult to read and thus, made it difficult to date the writing.
At the beginning, some archaeologists believed the scrolls were from the third or second century B.C. However, the use of sophisticated technology and computer enhanced photo-imaging has allowed scholars to better evaluate and analyze the words on the scrolls.
This analysis has led Barkay to conclude that the scrolls can be dated to the 7th century B.C. If this date is correct, this would make the words of the scroll the oldest existing evidence of a biblical text.
A 7th century date for the scrolls places the writings on the scrolls near to the time when Nebuchadnezzar destroyed Jerusalem in 587 B.C. and took the people of Judah into exile to Babylon. This date also would make the words of the scroll 400-450 years older than the biblical text of the Dead Sea Scrolls.
According to a press release from the Israel Ministry of Foreign Affairs, with the finding of these scrolls, “The word yhwh (the name of the Lord in Hebrew) appears in writing for the first time ever.” To read the article and see a picture of the scrolls, click here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you, and give you peace.
The repetition of the name of Lord in this prayer is to emphasize that God’s intention was to bless his people. Because of the prayer’s focus on blessing, many churches have adopted this benediction as part of their liturgy.
In 1979, Professor Gabriel Barkay, an archaeologist at Bar-Ilan University in Israel, excavating on Ketef Hinnom, a hill overlooking the Hinnom Valley, southwest of the Old City of Jerusalem, discovered a tomb and found two small silver scrolls containing the text of the priestly benediction.
It took years for archeologists to discover the full significance of this finding. The two silver scrolls were cracked and corroded. Some of the words written on the scrolls were difficult to read and thus, made it difficult to date the writing.
At the beginning, some archaeologists believed the scrolls were from the third or second century B.C. However, the use of sophisticated technology and computer enhanced photo-imaging has allowed scholars to better evaluate and analyze the words on the scrolls.
This analysis has led Barkay to conclude that the scrolls can be dated to the 7th century B.C. If this date is correct, this would make the words of the scroll the oldest existing evidence of a biblical text.
A 7th century date for the scrolls places the writings on the scrolls near to the time when Nebuchadnezzar destroyed Jerusalem in 587 B.C. and took the people of Judah into exile to Babylon. This date also would make the words of the scroll 400-450 years older than the biblical text of the Dead Sea Scrolls.
According to a press release from the Israel Ministry of Foreign Affairs, with the finding of these scrolls, “The word yhwh (the name of the Lord in Hebrew) appears in writing for the first time ever.” To read the article and see a picture of the scrolls, click here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Thursday, March 16, 2006
The Jewish Revolt: An Important Archaeological Discovery
The Jewish revolt against the Romans in 66-70 A.D. brought about the siege of Jerusalem and the destruction of the Temple. It is said that one million people were killed in the aftermath of the revolt.
The struggle for freedom against Roman tyranny was led primarily by a group of people called the Zealots. The Zealots were a group of dissenters who believed that God would fight for them in their struggle for political freedom from Rome. They also desired the freedom to worship God without Roman interference.
Before the Romans besieged Jerusalem, they confronted some Jewish dissidents in Galilee. The Roman army, led by Vespasian and his son Titus, came against the Galileans with an army of 60,000 soldiers, well armed and equipped to fight and resist the rebels.
The Jewish revolters knew that the fight would be hard and prolonged. The Associated Press is reporting that tunnels used by the rebels have been discovered in Northern Israel. The news release said:
“Underground chambers and tunnels used during a Jewish revolt against the Romans nearly 2,000 years ago have been uncovered in northern Israel, archaeologists said.”
“The Jews laid in supplies and were preparing to hide from the Romans during their revolt in A.D. 66-70, the experts said. The pits, which are linked by short tunnels, would have served as a concealed subterranean home.”
According to the Associated Press, the place in which these tunnels and underground chambers were discovered is dated to the 10th and 9th centuries B.C.
Yardenna Alexandre, of the Israel Antiquities Authority, “attributes current dating of the original city as an Iron Age settlement to pottery remains, which are plentiful. The excavators have also found large quantities of animal bones, a scarab depicting a man surrounded by two crocodiles and a ceramic seal bearing the image of a lion” (read the Associated Press news release by clicking here).
The discovery of these chambers demonstrates that the Zealots were preparing for a long struggle against the Romans. I recommend that you read this article.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
The struggle for freedom against Roman tyranny was led primarily by a group of people called the Zealots. The Zealots were a group of dissenters who believed that God would fight for them in their struggle for political freedom from Rome. They also desired the freedom to worship God without Roman interference.
Before the Romans besieged Jerusalem, they confronted some Jewish dissidents in Galilee. The Roman army, led by Vespasian and his son Titus, came against the Galileans with an army of 60,000 soldiers, well armed and equipped to fight and resist the rebels.
The Jewish revolters knew that the fight would be hard and prolonged. The Associated Press is reporting that tunnels used by the rebels have been discovered in Northern Israel. The news release said:
“Underground chambers and tunnels used during a Jewish revolt against the Romans nearly 2,000 years ago have been uncovered in northern Israel, archaeologists said.”
“The Jews laid in supplies and were preparing to hide from the Romans during their revolt in A.D. 66-70, the experts said. The pits, which are linked by short tunnels, would have served as a concealed subterranean home.”
According to the Associated Press, the place in which these tunnels and underground chambers were discovered is dated to the 10th and 9th centuries B.C.
Yardenna Alexandre, of the Israel Antiquities Authority, “attributes current dating of the original city as an Iron Age settlement to pottery remains, which are plentiful. The excavators have also found large quantities of animal bones, a scarab depicting a man surrounded by two crocodiles and a ceramic seal bearing the image of a lion” (read the Associated Press news release by clicking here).
The discovery of these chambers demonstrates that the Zealots were preparing for a long struggle against the Romans. I recommend that you read this article.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Wednesday, March 15, 2006
Searching for Noah’s Ark
For many years now, some people have been studying an interesting object on Mount Ararat. Recently, commercial satellites took some high-definition pictures of Mount Ararat, a mountain located in eastern Turkey. The pictures revealed an odd-shaped formation that has been called the “Ararat Anomaly.” Many people believe that the Ararat Anomaly is the remains of Noah's Ark.
The biblical story of the great flood is familiar to most people. At the command of God, Noah built a large boat to save his family and the many animals that were to be housed in the Ark. After several months, in which the waters covered the earth and then receded, the Ark rested on the mountains of Ararat.
Many biblical scholars, archeologists, and historians regard the biblical narratives to be stories transmitted by the word of mouth to explain a huge inundation that occurred in Mesopotamia in the distant past.
Many Christians, however, believe that the biblical narrative of the flood represents an actual historical account of a devastating flood that was worldwide in scope. These Christians reject any theory that denigrates the validity of the biblical account and the worldwide scope of the flood.
Many Christians, in an attempt at proving the historicity of the biblical narrative and the existence of an actual Ark, have carried out expeditions to Mount Ararat to find Noah’s Ark. One of them was James Irwin, a member of the Apollo 15 lunar mission and the eighth man to walk on the Moon. Irwin, beginning in 1973, led several expeditions to Mount Ararat. His goal was to search for the remains of Noah's Ark; however, he did not find any sign of the Ark on Mount Ararat.
More recently, Porcher Taylor, Associate Professor in paralegal studies at the University of Richmond's School of Continuing Studies in Virginia and a senior associate at the Center for Strategic and International Studies (CSIS) in Washington, D.C., has renewed the effort to locate Noah’s Ark.
Using his experience in analyzing satellite imagery, Taylor and image interpretation specialists have studied the Ararat Anomaly, which is more than 600-feet long, and have concluded that the structure in the pictures is the remains of an actual boat, possibly the remains of Noah's Ark. Read the news release of Taylor’s search for Noah’s Ark by clicking here and here.
Personally, I do not believe there is anything there. The anomaly may be only some natural object or a strange rock formation that because of its position, the angle of the picture, or the result of shadows, appears to be a man-made object.
Look at the picture above. Is the Ararat Anomaly a natural structure, a rock formation, or is the object seen in the picture, a man-made object and possibly the remains of Noah’s Ark? The answer to this question will be debated until someone is able to reach the place where the anomaly is and decide once and for all whether or not the anomaly is indeed Noah’s Ark. Since the place is practically inaccessible, do not expect this to happen in the near future.
When it comes to the Bible, some people need to see in order to believe. Jesus provides a better way: “Blessed are those who have not seen and yet have believed" (John 20:29). The Bible will not fall apart if the Ark is not there.
The Ark is not there.
Claude F. Mariottini
Professor of Old Testament
Northern Baptist Seminary
The biblical story of the great flood is familiar to most people. At the command of God, Noah built a large boat to save his family and the many animals that were to be housed in the Ark. After several months, in which the waters covered the earth and then receded, the Ark rested on the mountains of Ararat.
Many biblical scholars, archeologists, and historians regard the biblical narratives to be stories transmitted by the word of mouth to explain a huge inundation that occurred in Mesopotamia in the distant past.
Many Christians, however, believe that the biblical narrative of the flood represents an actual historical account of a devastating flood that was worldwide in scope. These Christians reject any theory that denigrates the validity of the biblical account and the worldwide scope of the flood.
Many Christians, in an attempt at proving the historicity of the biblical narrative and the existence of an actual Ark, have carried out expeditions to Mount Ararat to find Noah’s Ark. One of them was James Irwin, a member of the Apollo 15 lunar mission and the eighth man to walk on the Moon. Irwin, beginning in 1973, led several expeditions to Mount Ararat. His goal was to search for the remains of Noah's Ark; however, he did not find any sign of the Ark on Mount Ararat.
More recently, Porcher Taylor, Associate Professor in paralegal studies at the University of Richmond's School of Continuing Studies in Virginia and a senior associate at the Center for Strategic and International Studies (CSIS) in Washington, D.C., has renewed the effort to locate Noah’s Ark.
Using his experience in analyzing satellite imagery, Taylor and image interpretation specialists have studied the Ararat Anomaly, which is more than 600-feet long, and have concluded that the structure in the pictures is the remains of an actual boat, possibly the remains of Noah's Ark. Read the news release of Taylor’s search for Noah’s Ark by clicking here and here.
Personally, I do not believe there is anything there. The anomaly may be only some natural object or a strange rock formation that because of its position, the angle of the picture, or the result of shadows, appears to be a man-made object.
Look at the picture above. Is the Ararat Anomaly a natural structure, a rock formation, or is the object seen in the picture, a man-made object and possibly the remains of Noah’s Ark? The answer to this question will be debated until someone is able to reach the place where the anomaly is and decide once and for all whether or not the anomaly is indeed Noah’s Ark. Since the place is practically inaccessible, do not expect this to happen in the near future.
When it comes to the Bible, some people need to see in order to believe. Jesus provides a better way: “Blessed are those who have not seen and yet have believed" (John 20:29). The Bible will not fall apart if the Ark is not there.
The Ark is not there.
Claude F. Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tuesday, March 14, 2006
Abraham Loved Ice Cream
Dale F. Bentson, the restaurant reviewer for the PaloAltoOnline, praised the glories of gelato after a visit to Michael's Gelato & Cafe on University Avenue in Palo Alto, California. Michael, the owner of the gelato palace, affirmed that his product reproduces the authentic flavors of Italian gelatos.
In his review of the gelato he tasted, Mr. Bentson writes that frozen desserts or ices are found throughout ancient civilizations, including among the people of the Old Testament. He writes: “The idea of frozen desserts dates back to the Old Testament when Isaac offered Abraham goat's milk mixed with snow, telling him, Eat and drink: the sun is torrid and you can cool down” (if you want to read the restaurant review, click here).
I have to confess that I did not know that Abraham loved ice cream, since this amusing story does not appear in the Old Testament. This story is one of those many legends that should have been included in Lois Ginzberg’s Legends of the Jews. In all probability, this story may be one of the many stories the Rabbis loved to tell. One thing is sure: this story does not appear in the Old Testament.
The story of Isaac giving ice cream to Abraham may be touching, but there are two things I do not understand about the biblical ice cream. First, if the sun was torrid, where did Isaac find snow? And again, if the sun was torrid, how come the snow did not melt?
It is amazing what we can learn about the Old Testament when we read the newspaper.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
In his review of the gelato he tasted, Mr. Bentson writes that frozen desserts or ices are found throughout ancient civilizations, including among the people of the Old Testament. He writes: “The idea of frozen desserts dates back to the Old Testament when Isaac offered Abraham goat's milk mixed with snow, telling him, Eat and drink: the sun is torrid and you can cool down” (if you want to read the restaurant review, click here).
I have to confess that I did not know that Abraham loved ice cream, since this amusing story does not appear in the Old Testament. This story is one of those many legends that should have been included in Lois Ginzberg’s Legends of the Jews. In all probability, this story may be one of the many stories the Rabbis loved to tell. One thing is sure: this story does not appear in the Old Testament.
The story of Isaac giving ice cream to Abraham may be touching, but there are two things I do not understand about the biblical ice cream. First, if the sun was torrid, where did Isaac find snow? And again, if the sun was torrid, how come the snow did not melt?
It is amazing what we can learn about the Old Testament when we read the newspaper.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Monday, March 13, 2006
Preachers and Their Libraries
Several weeks ago, my son J. R. asked me to develop a list of ten books preachers should buy and read. Without understanding the total implication of what I said, I told him that I would. As I prepared to put a list together, I realized that I had embarked on an almost impossible task.
As the writer of Ecclesiastes correctly puts it, “of making many books there is no end” (Ecclesiastes 12:12). Thousands of books worth buying and reading are published every year. Since the invention of the press, millions of books have been published and many of them should be part of a good library.
A good library is a must for pastors who desire to communicate the truth of Scripture and who desire to keep the soul of their ministry alive. Today’s pastors minister to educated congregations, and members refuse to listen to pastors who shut them out of the storehouse of knowledge because of their pastors’ unwillingness to read and study.
Some pastors become so involved in their ministry that they fail to dedicate time in their busy schedules to reading good books. It does not matter how involved pastor may become in their ministry, they must find time to read every day.
In his book Preaching and Preachers (Grand Rapids: Zondervan Publishing House, 1971), D. Martyn Lloyd-Jones writes about pastors “who stop reading after they finish their training. They think they have acquired all they need; they have their lecture notes, and nothing further is necessary. The result is that they vegetate and become quite useless. Keep on reading and read the big works” (p. 177).
With the high price of books today, it becomes difficult for pastors to build good libraries with their ministerial salaries. This means that pastors must be very selective when buying books. If pastors cannot afford to buy many books, they should be selective and buy the best books.
Lloyd-Jones, in his advice to pastors, wrote: “The preacher has thus to choose his reading judiciously, not only for the sake of his own soul but also that he may be able to help others, not only directly but also in their reading. Much harm is often done by advising people to read the wrong type of book” (p. 176).
It was Francis Bacon who said: “some books are to be tasted, others to be swallowed, and some few to be chewed and digested.”
Charles Spurgeon, in one of his lectures to his students, said: “The next rule I shall lay down is, master those books you have. Read them thoroughly. Bathe in them until they saturate you. Read and re-read them, masticate them, and digest them. Let them go into your very self. Peruse a good book several times, and make notes and analyses of it. A student will find that his mental constitution is more affected by one book thoroughly mastered than by twenty books which he has merely skimmed. Little learning and much pride come of hasty reading.”
This brings me, then, to the list of ten books pastors should buy and read. Before I submit my list, it is necessary to explain the criteria that led me to select the books on my list. From the outset, I am aware that any other person developing such a list would come up with a different list. Thus, it becomes necessary to explain the rationale for selecting the ten books on my list.
1. The books focus primarily on the Old Testament. It would be impossible for me to select ten books in each field of study, or even ten books that would cover all fields of study. The focus is to help pastors gain a better knowledge of the Old Testament.
2. The list was developed to help pastors and seminary students who preach and teach from the Old Testament on a regular basis. The list is not designed for scholars or for those who desire to embark on a scholarly study of the Old Testament.
If I were writing to scholars, I would probably begin the list with Julius Wellhausen’s Prolegomena to the History of Ancient Israel. The presuppositions adopted by Wellhausen have become the basis of much Old Testament study today, but I doubt that a pastor needs to read Wellhausen in order to prepare a good sermon from the Old Testament.
In my seminary days, we read Otto Eissfeldt, The Old Testament: An Introduction, but a pastor who desires to gain a basic understanding of the content and theology of an Old Testament book will not find in Eissfeldt the kind of information that will be of help for teaching and preaching.
3. The list is aimed at helping pastors gain a better understanding of the content of the Old Testament. If truth be told, many pastors who preach and teach from the Old Testament do not know the content of the Old Testament. If pastors were asked to place, let us say, Habakkuk in its proper context, most pastors would not know the religious, social, political, and historical issues that gave impetus to Habakkuk’s message.
4. The list deals primarily with books that are still in print. Many outstanding books of the past are out of print. To select books that no longer can be bought is to thwart the purpose of the list.
Thus, it is with some trepidation that I submit the list of books that I believe will help pastors gain a good overall knowledge of the Old Testament. The list will be posted next week. Until then, “devote yourself to reading, to preaching and to teaching” (1 Timothy 4:13).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
As the writer of Ecclesiastes correctly puts it, “of making many books there is no end” (Ecclesiastes 12:12). Thousands of books worth buying and reading are published every year. Since the invention of the press, millions of books have been published and many of them should be part of a good library.
A good library is a must for pastors who desire to communicate the truth of Scripture and who desire to keep the soul of their ministry alive. Today’s pastors minister to educated congregations, and members refuse to listen to pastors who shut them out of the storehouse of knowledge because of their pastors’ unwillingness to read and study.
Some pastors become so involved in their ministry that they fail to dedicate time in their busy schedules to reading good books. It does not matter how involved pastor may become in their ministry, they must find time to read every day.
In his book Preaching and Preachers (Grand Rapids: Zondervan Publishing House, 1971), D. Martyn Lloyd-Jones writes about pastors “who stop reading after they finish their training. They think they have acquired all they need; they have their lecture notes, and nothing further is necessary. The result is that they vegetate and become quite useless. Keep on reading and read the big works” (p. 177).
With the high price of books today, it becomes difficult for pastors to build good libraries with their ministerial salaries. This means that pastors must be very selective when buying books. If pastors cannot afford to buy many books, they should be selective and buy the best books.
Lloyd-Jones, in his advice to pastors, wrote: “The preacher has thus to choose his reading judiciously, not only for the sake of his own soul but also that he may be able to help others, not only directly but also in their reading. Much harm is often done by advising people to read the wrong type of book” (p. 176).
It was Francis Bacon who said: “some books are to be tasted, others to be swallowed, and some few to be chewed and digested.”
Charles Spurgeon, in one of his lectures to his students, said: “The next rule I shall lay down is, master those books you have. Read them thoroughly. Bathe in them until they saturate you. Read and re-read them, masticate them, and digest them. Let them go into your very self. Peruse a good book several times, and make notes and analyses of it. A student will find that his mental constitution is more affected by one book thoroughly mastered than by twenty books which he has merely skimmed. Little learning and much pride come of hasty reading.”
This brings me, then, to the list of ten books pastors should buy and read. Before I submit my list, it is necessary to explain the criteria that led me to select the books on my list. From the outset, I am aware that any other person developing such a list would come up with a different list. Thus, it becomes necessary to explain the rationale for selecting the ten books on my list.
1. The books focus primarily on the Old Testament. It would be impossible for me to select ten books in each field of study, or even ten books that would cover all fields of study. The focus is to help pastors gain a better knowledge of the Old Testament.
2. The list was developed to help pastors and seminary students who preach and teach from the Old Testament on a regular basis. The list is not designed for scholars or for those who desire to embark on a scholarly study of the Old Testament.
If I were writing to scholars, I would probably begin the list with Julius Wellhausen’s Prolegomena to the History of Ancient Israel. The presuppositions adopted by Wellhausen have become the basis of much Old Testament study today, but I doubt that a pastor needs to read Wellhausen in order to prepare a good sermon from the Old Testament.
In my seminary days, we read Otto Eissfeldt, The Old Testament: An Introduction, but a pastor who desires to gain a basic understanding of the content and theology of an Old Testament book will not find in Eissfeldt the kind of information that will be of help for teaching and preaching.
3. The list is aimed at helping pastors gain a better understanding of the content of the Old Testament. If truth be told, many pastors who preach and teach from the Old Testament do not know the content of the Old Testament. If pastors were asked to place, let us say, Habakkuk in its proper context, most pastors would not know the religious, social, political, and historical issues that gave impetus to Habakkuk’s message.
4. The list deals primarily with books that are still in print. Many outstanding books of the past are out of print. To select books that no longer can be bought is to thwart the purpose of the list.
Thus, it is with some trepidation that I submit the list of books that I believe will help pastors gain a good overall knowledge of the Old Testament. The list will be posted next week. Until then, “devote yourself to reading, to preaching and to teaching” (1 Timothy 4:13).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Friday, March 10, 2006
Praying for a Fellow Blogger
Every day I receive an email that lists all the updated blogs I read. One of them is Transforming Sermons written by Milton Stanley. Milton is a pastor of the Lexington Church of Christ in Virginia. Every day, Milton comments on blogs that are written to help ministers become better ministers. So popular is Milton’s blog than more than 200 sites link their blogs to Transforming Sermons.
Milton has had an amazing career. He has served as pastor of churches in Virginia and Tennessee. He has also worked for the U. S. Department of Energy, has served as a newspaper writer and editor, and was an English and mathematics teacher.
I have never met Milton, but we have had so many exchanges of ideas through emails that I consider him to be a good friend. This is the beauty of the blogworld: although we may not know each other, we become familiar with one another by visiting with each other every day through blogging.
On March 6, Milton published a very personal and moving blog. The response of Milton’s readers to his blog has been amazing, which again demonstrates the popularity of Milton’s work.
I would like to ask you a big personal favor. Visit Milton’s blog, read his post, and then pray for him and his family. Those of us who share part of ourselves through our blogs must unite at this time and express our support for a fellow blogger.
Now, click here and read Milton’s post.
Thank you.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Milton has had an amazing career. He has served as pastor of churches in Virginia and Tennessee. He has also worked for the U. S. Department of Energy, has served as a newspaper writer and editor, and was an English and mathematics teacher.
I have never met Milton, but we have had so many exchanges of ideas through emails that I consider him to be a good friend. This is the beauty of the blogworld: although we may not know each other, we become familiar with one another by visiting with each other every day through blogging.
On March 6, Milton published a very personal and moving blog. The response of Milton’s readers to his blog has been amazing, which again demonstrates the popularity of Milton’s work.
I would like to ask you a big personal favor. Visit Milton’s blog, read his post, and then pray for him and his family. Those of us who share part of ourselves through our blogs must unite at this time and express our support for a fellow blogger.
Now, click here and read Milton’s post.
Thank you.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Wednesday, March 08, 2006
The Problem of Biblical Illiteracy
One of the greatest books of the Old Testament is the book of "Palms." The book of “Palms” is that Old Testament book that “recorded how ancient Israelite prophets would sit under one of those trees until a coconut fell on their heads, cracking open and pouring out the milk of human kindness along with the wisdom of God. They got ordained and baptized at the same time, which saved a lot of work for the rabbis.”
A few years ago, Christianity Today published an article which addressed the scandal of biblical illiteracy that prevailed in our churches at the end of the Twentieth Century, and I can also say, still prevails at the dawn of the Twenty-First Century.
The author of the article, Richard Morgan, "The Scandal of Biblical Illiteracy," Christianity Today (May 7, 1965), p. 817, presented the results of a test given to 150 freshmen in a Christian college. These students were selected because they were active members of evangelical churches and because they grew up going to church. The result of the test re-emphasizes my contention that we are facing a crisis of knowledge in our churches today. What Morgan discovered a half century ago, has been compounded and intensified in recent times.
The answers that students gave to the questions in Mr. Morgan's test were shocking. The history of Abraham was found in the book of Ruth. The Roman persecution was the greatest event described in the Old Testament. The Exodus was the return of the Jews to Palestine after World War II. The Ten Commandments were given by Jesus on the Mount of Olives; and some of the Wisdom books of the Old Testament are: The Book of Acts, Paradise Lost, and The Lord of the Flies. Genesis was the first Gospel; the name of the Hebrew heroine who saved the Jews from the hands of Haman was Joan of Arc. The mother-in-law of Ruth was Mary Magdalene and her famous great-grandson was Noah. Jesus was baptized in the Red Sea, was betrayed by Samson, and died in Bethlehem.
These answers may not reflect the intellectual abilities of those students, but they reflect a crisis facing the church today. The answers indicate that there is a lack of adequate biblical knowledge among church members and that may betray the kind of religious education that is being offered in many churches today.
In a recent article, “Sadly, most churchgoers fail Bible 101,” written by Jim Ketchum and published in the Port Huron Times-Herald, the author decries the problem of biblical illiteracy that prevails in our society. The quote at the beginning of this post was taken from Mr. Ketchum’s article and it relates to an experience he had with people who know very little about the Bible (to read the article, click here).
Several months ago, I read a beautiful poem about the enduring nature of the Bible. I do not know who wrote the poem. The author is unknown, but the message of his poem will continue to bless people everywhere. The poem expresses the durability of God’s Word:
The Anvil of God’s Word
Last eve I passed beside a blacksmith’s door
And heard the anvil ring the vesper chime;
Then looking in, I saw upon the floor
Old hammers worn with beating years of time.
“How many anvils have you had?” said I,
“To wear and batter all these hammers so?”
“Just one,” said he, and then with twinkling eyes,
“The anvil wears the hammers out, you know.”
And so, I thought, “the anvil of God’s Word
For ages skeptic blows have beat upon;
Yet, though the noise of falling blows was heard,
The anvil is unharmed, the hammers gone.”
Over the years the Bible has gone through the furnace of persecution, criticism, philosophical debate, and scientific discoveries. Today, the Bible faces the problem of neglect and ignorance.
Mark Twain said that “A classic is a book which people praise and don’t read.” The Bible would easily fit into Twain’s classification of a classic. Mark Twain also said that the Bible is the most popular book nobody has read. I do not believe anyone today could say that Mark Twain was wrong.
Until a few years ago, one could assume that most students coming to seminary would have a good knowledge of the content of the Bible. Today, however, that is no longer true. Two years ago, I took a survey in one of my classes and discovered that out of fifty students, only 10% (5 students) had read the whole Bible, from Genesis to Revelation, at least one time. That was shocking!
Those of us who preach the Bible as God’s Word and those of us who teach the Bible to those who will preach the message of the Bible have a great responsibility entrusted to us. And as we go about teaching and preaching God’s Word, we must remember the words of Christ: “ Much is required from those to whom much is given, and much more is required from those to whom much more is given” (Luke 12:48).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
A few years ago, Christianity Today published an article which addressed the scandal of biblical illiteracy that prevailed in our churches at the end of the Twentieth Century, and I can also say, still prevails at the dawn of the Twenty-First Century.
The author of the article, Richard Morgan, "The Scandal of Biblical Illiteracy," Christianity Today (May 7, 1965), p. 817, presented the results of a test given to 150 freshmen in a Christian college. These students were selected because they were active members of evangelical churches and because they grew up going to church. The result of the test re-emphasizes my contention that we are facing a crisis of knowledge in our churches today. What Morgan discovered a half century ago, has been compounded and intensified in recent times.
The answers that students gave to the questions in Mr. Morgan's test were shocking. The history of Abraham was found in the book of Ruth. The Roman persecution was the greatest event described in the Old Testament. The Exodus was the return of the Jews to Palestine after World War II. The Ten Commandments were given by Jesus on the Mount of Olives; and some of the Wisdom books of the Old Testament are: The Book of Acts, Paradise Lost, and The Lord of the Flies. Genesis was the first Gospel; the name of the Hebrew heroine who saved the Jews from the hands of Haman was Joan of Arc. The mother-in-law of Ruth was Mary Magdalene and her famous great-grandson was Noah. Jesus was baptized in the Red Sea, was betrayed by Samson, and died in Bethlehem.
These answers may not reflect the intellectual abilities of those students, but they reflect a crisis facing the church today. The answers indicate that there is a lack of adequate biblical knowledge among church members and that may betray the kind of religious education that is being offered in many churches today.
In a recent article, “Sadly, most churchgoers fail Bible 101,” written by Jim Ketchum and published in the Port Huron Times-Herald, the author decries the problem of biblical illiteracy that prevails in our society. The quote at the beginning of this post was taken from Mr. Ketchum’s article and it relates to an experience he had with people who know very little about the Bible (to read the article, click here).
Several months ago, I read a beautiful poem about the enduring nature of the Bible. I do not know who wrote the poem. The author is unknown, but the message of his poem will continue to bless people everywhere. The poem expresses the durability of God’s Word:
The Anvil of God’s Word
Last eve I passed beside a blacksmith’s door
And heard the anvil ring the vesper chime;
Then looking in, I saw upon the floor
Old hammers worn with beating years of time.
“How many anvils have you had?” said I,
“To wear and batter all these hammers so?”
“Just one,” said he, and then with twinkling eyes,
“The anvil wears the hammers out, you know.”
And so, I thought, “the anvil of God’s Word
For ages skeptic blows have beat upon;
Yet, though the noise of falling blows was heard,
The anvil is unharmed, the hammers gone.”
Over the years the Bible has gone through the furnace of persecution, criticism, philosophical debate, and scientific discoveries. Today, the Bible faces the problem of neglect and ignorance.
Mark Twain said that “A classic is a book which people praise and don’t read.” The Bible would easily fit into Twain’s classification of a classic. Mark Twain also said that the Bible is the most popular book nobody has read. I do not believe anyone today could say that Mark Twain was wrong.
Until a few years ago, one could assume that most students coming to seminary would have a good knowledge of the content of the Bible. Today, however, that is no longer true. Two years ago, I took a survey in one of my classes and discovered that out of fifty students, only 10% (5 students) had read the whole Bible, from Genesis to Revelation, at least one time. That was shocking!
Those of us who preach the Bible as God’s Word and those of us who teach the Bible to those who will preach the message of the Bible have a great responsibility entrusted to us. And as we go about teaching and preaching God’s Word, we must remember the words of Christ: “ Much is required from those to whom much is given, and much more is required from those to whom much more is given” (Luke 12:48).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Egypt and Archaeology
Archaeologists have made a grisly discovery in Egypt that should be of interest to those who are fascinated by the history of ancient Egypt.
Archaeologists digging in Egypt have found the largest and one of the oldest funerary complexes yet, dating from the earliest era of ancient Egypt--more than 5,000 years ago. But what makes the tombs of this necropolis particularly disturbing is that four of the seven people found in it were buried alive as human sacrifices.
It is a fascinating story. To read the news release, click here.
Tuesday, March 07, 2006
The Gospel of Judas
The Christian Science Monitor today has an interesting article on the Gospel of Judas. The Gospel of Judas is a Gnostic work that was taken illicitly from Egypt and sold to a private collector.
The article deal with the problem of whether scholars should publish stolen documents. A translation of the text will be published by The National Geographic this Spring. James Robinson is also publishing a book about the Gospel of Judas, The Secret of Judas: The Story of the Misunderstood Disciple and His Lost Gospel.
Below is an excerpt of MacDonald’s article:
A Gospel's Rocky Path from Egypt's Desert to Print
By G. Jeffrey MacDonald | Correspondent of The Christian Science Monitor
When the Gospel of Judas first surfaced in Geneva in 1983, scholars wondered if the mysterious text could trigger a reappraisal of history's most infamous traitor.
They never found out, however, because they couldn't afford the $3 million price tag on this second-century gnostic tale. Instead, the fragile pages vanished into private hands and set off on a 23-year, intercontinental journey through fist-pounding negotiations and even periods, reportedly, stuffed inside a Greek beauty's purse.
Now, at long last, the world is about to see the contents. The National Geographic Society last week reported it will publish a translation this spring, when "The Da Vinci Code" film is sure to rekindle interest in gnostic artifacts.
But the saga may be just beginning. That's because thieves apparently lifted the manuscript from the Egyptian desert, kicking off decades of illicit trafficking - and an ethical dilemma: Is it right to pay for and publish stolen documents for the purpose of spreading knowledge?
"The present owners can't sell it because they don't have, in international law, a legal title to something that was stolen," says James Robinson, one of the world's foremost experts on gnostic texts and author of a forthcoming book about the gospel, "The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel." "They're trying to sell the sensationalism of the Gospel of Judas to get as much back as they can from whatever they paid for it."
If you want to read the rest of the article by G. Jeffrey MacDonald, click here.
The article deal with the problem of whether scholars should publish stolen documents. A translation of the text will be published by The National Geographic this Spring. James Robinson is also publishing a book about the Gospel of Judas, The Secret of Judas: The Story of the Misunderstood Disciple and His Lost Gospel.
Below is an excerpt of MacDonald’s article:
A Gospel's Rocky Path from Egypt's Desert to Print
By G. Jeffrey MacDonald | Correspondent of The Christian Science Monitor
When the Gospel of Judas first surfaced in Geneva in 1983, scholars wondered if the mysterious text could trigger a reappraisal of history's most infamous traitor.
They never found out, however, because they couldn't afford the $3 million price tag on this second-century gnostic tale. Instead, the fragile pages vanished into private hands and set off on a 23-year, intercontinental journey through fist-pounding negotiations and even periods, reportedly, stuffed inside a Greek beauty's purse.
Now, at long last, the world is about to see the contents. The National Geographic Society last week reported it will publish a translation this spring, when "The Da Vinci Code" film is sure to rekindle interest in gnostic artifacts.
But the saga may be just beginning. That's because thieves apparently lifted the manuscript from the Egyptian desert, kicking off decades of illicit trafficking - and an ethical dilemma: Is it right to pay for and publish stolen documents for the purpose of spreading knowledge?
"The present owners can't sell it because they don't have, in international law, a legal title to something that was stolen," says James Robinson, one of the world's foremost experts on gnostic texts and author of a forthcoming book about the gospel, "The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel." "They're trying to sell the sensationalism of the Gospel of Judas to get as much back as they can from whatever they paid for it."
If you want to read the rest of the article by G. Jeffrey MacDonald, click here.
Monday, March 06, 2006
Rereading Genesis 6:4: Were They Really Giants?
Translating the Bible from Hebrew into English is not easy. Translators face the challenge of translating from Hebrew words and expressions that may not be similar to words and expressions in English. In addition, there are verses in the Bible where the meaning of words is known, but translators do not know what the original writer was trying to communicate. Genesis 6:4 is one of those enigmatic verses that is hard to translate because translators do not understand the original intent of the writer of the biblical text.
The King James Version (KJV) translates Genesis 6:4 as follows: “There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.”
The word translated “giant” in the KJV is based on the Septuagint, the translation of the Old Testament into Greek. This translation is followed by the Darby Bible, the Douay-Rheims American Edition, the Geneva Bible, the New King James Version, the New Living Translation, and the Revised Webster Bible.
The English Standard Version (ESV) translates: “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.”
The ESV leaves the Hebrew word Nephilim untranslated. This procedure has been adopted by most modern translations, including the American Standard Version, the Jewish Publication Society version, the New American Bible, the New American Standard Bible, the New International Version (NIV), the New Jerusalem Bible, the New Revised Standard Bible, and the JPS Tanak.
The KJV uses the word “giant” to translate the word “Nephilim” in Genesis 6:4 and in Numbers 13:33. In addition, the KJV uses the word “giants” several other times, but most of them to translate the word “warrior” (Job 16:14 ESV) or the word “Rephaites” (Deuteronomy 2:11, 20 NIV) or “Rapha” (2 Samuel 21:22 NIV). The Rephaim were another group of tall people who inhabited the land of Canaan before the time of the Exodus (Genesis 15:20). Rephaim is a plural word in Hebrew. The New International Version uses Rephaites to express the plural sense in English.
There were several groups of people who were called giants in the Old Testament. One of them was the Anakim. The Anakim were associated with the southern part of Canaan, especially the city of Hebron. They were a tall group of people who lived in Canaan (Deuteronomy 2:21). The word anak in Hebrew means “long-neck” or giants. The Anakim were not the only group of tall people who lived in the land of Canaan.
The Rephaim, whom the Ammonites called Zamzummites, lived in the territory of the Ammonites and were as tall as the Anakim (Deuteronomy 2:20-21). The Emim, who lived in the territory of the Moabites also were as tall as the Anakim (Deuteronomy 2:10). Both the Emim and the Anakim were considered to be Rephaim (Deuteronomy 2:11). This identification of the Rephaim with the Anakim and of the Emim with the Anakim and with the Rephaim reflects the popular view that all the inhabitants of the land were giants.
When Moses sent the twelve spies to visit the land of Canaan (Numbers 13), they identified the offspring of the Anakim with the Nephilim of Genesis 6:4. The identification of the Nephilim with the Anakim is difficult because the most important passage where the word “Nephilim” appears (Genesis 6:1-4), is obscure and has produced numerous and at times, contradictory interpretations.
Most scholars today derive the Hebrew word Nephilim from the Hebrew verb naphal, which means “fallen ones.” This is the translation adopted by Young’s Literal Translation: “The fallen ones were in the earth in those days, and even afterwards when sons of God come in unto daughters of men, and they have borne to them -- they are the heroes, who, from of old, are the men of name.”
Thus, some scholars view the Nephilim as the ones fallen from heaven, that is, divine beings or angels. Others have identified the Nephilim with robbers and people who preyed upon individuals, violent men who fell upon their victims. Some scholars have derived Nephilim from a Hebrew word nephel, which means “miscarriage.” These scholars understand the Nephilim as unnaturally begotten superhuman beings emerging from miscarriages.
Which translation is better? Those who translate “Nephilim” as “giants” base their translation on the statement of Genesis 6:4 which declares that the Nephilim were on the earth before the flood and also afterward. This editorial comment, and also afterward, written by the writer of Genesis, seems to imply that the Nephilim survived the flood, thus helping the writer of the biblical text identify the Nephilim with the tall people who lived in Canaan. However, the identification of the Nephilim with giants fails to deal with the moral issues raised by the commingling of “the sons of God” and “the daughters of men.”
Those who leave the word “Nephilim” untranslated recognize that the meaning of the word is unclear, that the Nephilim of Genesis 6:4 were not the Anakim of Numbers 13:33, and that no translation is acceptable since the context is unclear.
The best way to solve this problem of translation is to leave the word “Nephilim” untranslated, as the ESV has done. This solution, however, creates a huge problem because it puts the burden of interpretation on the reader. And since the average reader of the Bible does not know Hebrew and has no idea who the Nephilim were, this solution creates another problem.
The decision to leave the word “Nephilim” untranslated creates a big problem for pastors. When members of the congregation ask their pastor: “Pastor, who were the Nephilim?” That question should send pastors to their libraries to do some research and find the correct answer. However, before pastors go to their libraries in search of answers, they should read my post next week on “Pastors and Their Libraries.” In that post, I will list 10 books that every pastor should buy and read.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
More blogs about Old Testament.
The King James Version (KJV) translates Genesis 6:4 as follows: “There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.”
The word translated “giant” in the KJV is based on the Septuagint, the translation of the Old Testament into Greek. This translation is followed by the Darby Bible, the Douay-Rheims American Edition, the Geneva Bible, the New King James Version, the New Living Translation, and the Revised Webster Bible.
The English Standard Version (ESV) translates: “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.”
The ESV leaves the Hebrew word Nephilim untranslated. This procedure has been adopted by most modern translations, including the American Standard Version, the Jewish Publication Society version, the New American Bible, the New American Standard Bible, the New International Version (NIV), the New Jerusalem Bible, the New Revised Standard Bible, and the JPS Tanak.
The KJV uses the word “giant” to translate the word “Nephilim” in Genesis 6:4 and in Numbers 13:33. In addition, the KJV uses the word “giants” several other times, but most of them to translate the word “warrior” (Job 16:14 ESV) or the word “Rephaites” (Deuteronomy 2:11, 20 NIV) or “Rapha” (2 Samuel 21:22 NIV). The Rephaim were another group of tall people who inhabited the land of Canaan before the time of the Exodus (Genesis 15:20). Rephaim is a plural word in Hebrew. The New International Version uses Rephaites to express the plural sense in English.
There were several groups of people who were called giants in the Old Testament. One of them was the Anakim. The Anakim were associated with the southern part of Canaan, especially the city of Hebron. They were a tall group of people who lived in Canaan (Deuteronomy 2:21). The word anak in Hebrew means “long-neck” or giants. The Anakim were not the only group of tall people who lived in the land of Canaan.
The Rephaim, whom the Ammonites called Zamzummites, lived in the territory of the Ammonites and were as tall as the Anakim (Deuteronomy 2:20-21). The Emim, who lived in the territory of the Moabites also were as tall as the Anakim (Deuteronomy 2:10). Both the Emim and the Anakim were considered to be Rephaim (Deuteronomy 2:11). This identification of the Rephaim with the Anakim and of the Emim with the Anakim and with the Rephaim reflects the popular view that all the inhabitants of the land were giants.
When Moses sent the twelve spies to visit the land of Canaan (Numbers 13), they identified the offspring of the Anakim with the Nephilim of Genesis 6:4. The identification of the Nephilim with the Anakim is difficult because the most important passage where the word “Nephilim” appears (Genesis 6:1-4), is obscure and has produced numerous and at times, contradictory interpretations.
Most scholars today derive the Hebrew word Nephilim from the Hebrew verb naphal, which means “fallen ones.” This is the translation adopted by Young’s Literal Translation: “The fallen ones were in the earth in those days, and even afterwards when sons of God come in unto daughters of men, and they have borne to them -- they are the heroes, who, from of old, are the men of name.”
Thus, some scholars view the Nephilim as the ones fallen from heaven, that is, divine beings or angels. Others have identified the Nephilim with robbers and people who preyed upon individuals, violent men who fell upon their victims. Some scholars have derived Nephilim from a Hebrew word nephel, which means “miscarriage.” These scholars understand the Nephilim as unnaturally begotten superhuman beings emerging from miscarriages.
Which translation is better? Those who translate “Nephilim” as “giants” base their translation on the statement of Genesis 6:4 which declares that the Nephilim were on the earth before the flood and also afterward. This editorial comment, and also afterward, written by the writer of Genesis, seems to imply that the Nephilim survived the flood, thus helping the writer of the biblical text identify the Nephilim with the tall people who lived in Canaan. However, the identification of the Nephilim with giants fails to deal with the moral issues raised by the commingling of “the sons of God” and “the daughters of men.”
Those who leave the word “Nephilim” untranslated recognize that the meaning of the word is unclear, that the Nephilim of Genesis 6:4 were not the Anakim of Numbers 13:33, and that no translation is acceptable since the context is unclear.
The best way to solve this problem of translation is to leave the word “Nephilim” untranslated, as the ESV has done. This solution, however, creates a huge problem because it puts the burden of interpretation on the reader. And since the average reader of the Bible does not know Hebrew and has no idea who the Nephilim were, this solution creates another problem.
The decision to leave the word “Nephilim” untranslated creates a big problem for pastors. When members of the congregation ask their pastor: “Pastor, who were the Nephilim?” That question should send pastors to their libraries to do some research and find the correct answer. However, before pastors go to their libraries in search of answers, they should read my post next week on “Pastors and Their Libraries.” In that post, I will list 10 books that every pastor should buy and read.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
More blogs about Old Testament.
Thursday, March 02, 2006
Biblical Studies Carnival III
Rick Brannan and his Ricoblog has published the Biblical Studies Carnival III, a selection of what he considers to be the best biblical blogs for the month. Rick read several blogs during the month of February and selected what he thought were the best blogs for that month.
I was gratified to know that my dialog with Tim Bulkeley of SansBlogue was selected as one of the best blogs in the area of Hebrew Bible.
Here is what Ricoblog said about my dialogue with Tim:
“While we're in the area, a few posts in the realm of Hebrew Bible are worth mentioning. Tim Bulkeley of SansBlogue posted asking all sorts of questions regarding an article on Abraham for a ‘coffee table book on the Bible’. There's so much to say, how to shove it all in to 3500 words? This was shortly after Claude Mariottini posted on The City of Abraham. Claude posted a follow-up to Tim's post that addressed some things Tim was pondering regarding historicity and how to approach this problem for the presentation in a coffee-table book. Interesting stuff. Tim provided a response concluding, essentially, that writing from a strict approach (e.g. maximalist or minimalist) would be relatively easy; but writing something that walks the fence for popular presentation is more difficult.”
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
I was gratified to know that my dialog with Tim Bulkeley of SansBlogue was selected as one of the best blogs in the area of Hebrew Bible.
Here is what Ricoblog said about my dialogue with Tim:
“While we're in the area, a few posts in the realm of Hebrew Bible are worth mentioning. Tim Bulkeley of SansBlogue posted asking all sorts of questions regarding an article on Abraham for a ‘coffee table book on the Bible’. There's so much to say, how to shove it all in to 3500 words? This was shortly after Claude Mariottini posted on The City of Abraham. Claude posted a follow-up to Tim's post that addressed some things Tim was pondering regarding historicity and how to approach this problem for the presentation in a coffee-table book. Interesting stuff. Tim provided a response concluding, essentially, that writing from a strict approach (e.g. maximalist or minimalist) would be relatively easy; but writing something that walks the fence for popular presentation is more difficult.”
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Wednesday, March 01, 2006
Abraham and Archaeology
The quandary that Tim Bulkeley is facing with the prospect of writing an article on Abraham is one that all of us face. How do we write and teach about Abraham to people who are interested in history and fascinated by archaeological discoveries?
The minimalist view is sure not acceptable to most people who are interested in reading and studying the Bible. Most seminary students, pastors, and lay people are not comfortable with the view that Abraham did not exist and that the stories in the Bible are just myths.
Most people want to take the maximalist view, that is, they want to believe that these stories are reliable and historical, even when there is no historical evidence or archaeological findings to prove that these stories are true. The approach taken by John Bright is his A History of Israel is good for those who believe the biblical text is grounded on historical facts.
When it comes to an archaeological reference to prove that Abraham existed, there is practically none. Recently, Kenneth Kitchen, in his book On the Reliability of the Old Testament (Grand Rapids: Williams B. Eerdmans Publishing Company, 2003) has made an attempt to defend the historicity of the patriarchs.
Kitchen makes reference to archeological discoveries to affirm that the patriarchal narratives are historically reliable. On pages 313-14 of his book, Kitchen cites a possible extrabiblical reference to Abraham. The following are his words:
“The only suggested extrabiblical mention of Abraham is in the topographical list (nos. 71-72) of Shoshenq I (Shishak) of Egypt in 925, giving what may be read as ‘The Enclosure of Abram,’ and which is fairly widely accepted. But this is not absolutely certain; it could be interpreted ‘Enclosure of the Stallions’ (`abbirim), although the Negev region where this place was located is not exactly famous for horses. However, the Negev is mentioned as one of Abraham’s haunts (Gen. 12:9; 13:1, 3; 20:1; also Isaac then, 24:62), which would well fit with a place being named after him.”
Maybe Tim can use this citation and the references Kitchen cites on page 566 to aid those curious readers who desire to do additional reading on this controversial subject.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
The minimalist view is sure not acceptable to most people who are interested in reading and studying the Bible. Most seminary students, pastors, and lay people are not comfortable with the view that Abraham did not exist and that the stories in the Bible are just myths.
Most people want to take the maximalist view, that is, they want to believe that these stories are reliable and historical, even when there is no historical evidence or archaeological findings to prove that these stories are true. The approach taken by John Bright is his A History of Israel is good for those who believe the biblical text is grounded on historical facts.
When it comes to an archaeological reference to prove that Abraham existed, there is practically none. Recently, Kenneth Kitchen, in his book On the Reliability of the Old Testament (Grand Rapids: Williams B. Eerdmans Publishing Company, 2003) has made an attempt to defend the historicity of the patriarchs.
Kitchen makes reference to archeological discoveries to affirm that the patriarchal narratives are historically reliable. On pages 313-14 of his book, Kitchen cites a possible extrabiblical reference to Abraham. The following are his words:
“The only suggested extrabiblical mention of Abraham is in the topographical list (nos. 71-72) of Shoshenq I (Shishak) of Egypt in 925, giving what may be read as ‘The Enclosure of Abram,’ and which is fairly widely accepted. But this is not absolutely certain; it could be interpreted ‘Enclosure of the Stallions’ (`abbirim), although the Negev region where this place was located is not exactly famous for horses. However, the Negev is mentioned as one of Abraham’s haunts (Gen. 12:9; 13:1, 3; 20:1; also Isaac then, 24:62), which would well fit with a place being named after him.”
Maybe Tim can use this citation and the references Kitchen cites on page 566 to aid those curious readers who desire to do additional reading on this controversial subject.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
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