In a few hours I will be traveling to Brazil to visit family and friends. Unfortunately, the rest of my family will not be able to travel with me this time. I am going to Brazil to visit family members who are very sick and relatives who are elderly. It is possible that the trip may turn out to be an occasion to say good bye to a lot of people.
While in Brazil, I may have the use of the Internet, but I will not be blogging. This means that I will not be posting to the blog until I return.
Enjoy your summer!
NOTE: My blog has moved to a new address. If you enjoyed reading this post, you can subscribe to my blog by visiting my web page or subscribing to my blog here:
Dr. Claude Mariottini
Subscription
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Sunday, July 12, 2009
Saturday, July 11, 2009
An Ancient Inscription Written in an Archaic Jewish Script
James Tabor at TaborBlog has a report on the extraordinary findings at the excavation on Mt. Zion. Among the findings was an ancient inscription written in an archaic Jewish script. This is how this finding was described:
Read the complete report by visiting James Tabor’s blog.
HT: Jim Davila
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Inscription, James Tabor
A stone vessel with an ancient inscription of ten lines written in an archaic Jewish script. Such stone vessels were used in connection with maintaining ritual purity related to Temple worship, and they are found in abundance in areas where the priests lived. We have found a dozen or more on our site over the past three years. However, to have ten lines of text is unprecedented. One normally might find a single name inscribed, or a line or two, but this is the first text of this length ever found on such a vessel. We have shared high-resolution photos with various epigraphic experts in Jerusalem who are working together to try and decipher this text. It is written in a very informal cursive hand and is quite difficult to read.
Read the complete report by visiting James Tabor’s blog.
HT: Jim Davila
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Inscription, James Tabor
Friday, July 10, 2009
A Modern-day Descendant of Moses
A Roman-era Mosaic Floor
Photo: Roman-era Mosaic FloorA news report from The New Times:
The late-Roman-era mosaic floor, one of the largest and finest in Israel, was unveiled by the authorities last week for just the second time since it was discovered 13 years ago in the dilapidated eastern section of this poor town near the international airport, south of Tel Aviv.
Some 1,700 years old, the magnificent tiled floor spreads over almost 2,000 square feet, shaded from the harsh summer sun by a thin awning and surrounded by a canvas fence. A panoply of colorful depictions of birds, fish, exotic animals and merchant ships, the mosaic conjures up an intriguing reminder of Lod's more glorious past.
The archaeologists of the Israel Antiquities Authority believe the mosaic, which lacks any inscriptions, was commissioned by a wealthy individual who owned a grand villa here. Lod, which is mentioned in the Bible, was an important center in ancient times, and this part of it is known to have been a neighborhood of the rich.
Lod was first mentioned in a list of cities in Canaan, said to have been drawn up by an Egyptian pharaoh in 1465 B.C. Its central location on the coastal plain made it an important hub of ancient Jewish scholarship and a center for traders.
Read the article in its entirety clicking here.
The city of Lod appears in the Bible as Lydda. The name of the city appears at Karnak in a list of Canaanite cities conquered by Thutmose III, pharaoh of Egypt (1465 BCE). The city also appears in the New Testament. Lydda was the place where Peter healed a man named Aeneas who was paralyzed and bedridden for eight years (Acts 9:32-35).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Mosaic, Mosaic Floor, Lod
Thursday, July 09, 2009
Congenital Human Baculum Deficiency, Adam’s Rib, and the Formation of Eve
In our English Bibles, the word “rib” appears only in Genesis 2:21-22, a text which says that when Yahweh created the first woman, he took a şēlā‛ “rib” from Adam and used it to build (bānâ) a woman (Genesis 2:21-22).
The meaning of the word “rib” in this context is disputed. Scholars have used mythology, comparative religion, anthropology, and sociology to explain its meaning.
This text has also been used by feminist theologians to describe the lesser, equal, or higher value of women in relation to men.
There are several possible meanings for the word “rib” in this context. What follows is taken from H.-J. Fabry’s article on şēlā‛ in the Theological Dictionary of the Old Testament (Grand Rapids: Eerdmans, 2003), 12:400-403:
1. The etiological interpretation. This view suggests that the words of Genesis 2:21-22 explain the origin of the navel in the first human being, the absence of ribs in the stomach area, or the sexual urge that exists between men and women.
2. The mythological interpretation. This view says that the words of Genesis 2:21-22 explain how the crescent moon became a symbol of fertility. Another view is that these words contain echoes of the Sumerian Dilmum myth according to which the healing goddess Ninti, “mistress of the rib/of life” (cf. Genesis 3:20), was formed from the rib of Enki.
3. The anthropological interpretation. This view says that the rib is a reference to the ape tail of early human beings.
4. The associative interpretation. This view emphasizes that the “rib” stands for the slender female figure, the crescent moon, the procreative organ, a “side” for the female breast, or, because the rib is close to the heart, that the word “rib” means “human inwardness.”
5. The linguistic association interpretation. This view asserts that the Hebrew word şēlā‛ is similar to the Sumerian word TI, a word which means “life,” “rib.” Another view asserts that the word comes from the Akkadian selu, “life.” Thus, the word “rib” explains the meaning of the name Eve, “mother of all living” (Genesis 3:20). H.-J. Fabry says that the Hebrew does not support this word association. In addition, the use of şēlā‛ in Genesis 2:21-22 has no relationship with the Dilmun myth.
6. The metaphorical interpretation. This view suggests “that because the rib is not an essential body part, creating the woman from a rib did not disfigure the human person or change human nature.” However, H.-J. Fabry says that describing the rib as a nonessential part of the body reveals the antifemale component of this interpretation.
7. The sociological interpretation. This view suggests that since man was alone, the woman was created to stand at a man’s side and fill a void in his life.
8. The psychological interpretation. This view, which has been accepted by many feminist theologians, says that Genesis 2:21-22 reflects the splitting of the androgynous primal human being and its sexual differentiation.
All these different methods of interpretation presuppose that the word şēlā‛ literally means “rib.” However, of all the instances of the use of this word in the Old Testament, this is the only place where the word means a human rib.
This unique meaning of the word has led many scholars to look for a different solution to the meaning of “rib” in Genesis 2:21-22.
The most common solution is to relate the word şēlā‛ (rib) to the verb bānâ. Since the Hebrew word bānâ does not refer to the creation of human beings but carries the idea of building and the word şēlā‛ is associated with the sides of the temple in Jerusalem that are essential to the stability of the building, most scholars believe that the words şēlā‛ and bānâ in Genesis 2:21-22 are related to sacred architecture, primarily the construction of the sanctuary. Thus, the author of Genesis 2 may be suggesting that man and woman were created as God’s temple.
In light of this interpretation, H.-J. Fabry says:
In light of the possible meaning of şēlā‛ as a bony human part, two scholars have proposed a unique interpretation for the meaning of şēlā‛ in Genesis 2:21-22.
Scott F. Gilbert, Professor of Biology at the Martin Biological Laboratories, Swarthmore College, Swarthmore, Pennsylvania and Ziony Zevit, Professor of Biblical Literature at the University of Judaism, Los Angeles, California, wrote an article, “Congenital human baculum deficiency: The generative bone of Genesis 2:21-23,” published in the American Journal of Medical Genetics, Part A, Volume 101, Issue 3 , Pages 284 - 285, in which they propose that this bony human part, the şēlā‛ , was the male baculum.
Gilbert and Zevit argue that every human male lacks a baculum, an os penis or penile bone, which is common to most mammals and most primates. After explaining the presence of bacula in mammals and its absence in human males, the authors relate the male baculum to the formation of Eve:
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Adam, Baculum, Eve, Genesis 2:21-22, Rib
The meaning of the word “rib” in this context is disputed. Scholars have used mythology, comparative religion, anthropology, and sociology to explain its meaning.
This text has also been used by feminist theologians to describe the lesser, equal, or higher value of women in relation to men.
There are several possible meanings for the word “rib” in this context. What follows is taken from H.-J. Fabry’s article on şēlā‛ in the Theological Dictionary of the Old Testament (Grand Rapids: Eerdmans, 2003), 12:400-403:
1. The etiological interpretation. This view suggests that the words of Genesis 2:21-22 explain the origin of the navel in the first human being, the absence of ribs in the stomach area, or the sexual urge that exists between men and women.
2. The mythological interpretation. This view says that the words of Genesis 2:21-22 explain how the crescent moon became a symbol of fertility. Another view is that these words contain echoes of the Sumerian Dilmum myth according to which the healing goddess Ninti, “mistress of the rib/of life” (cf. Genesis 3:20), was formed from the rib of Enki.
3. The anthropological interpretation. This view says that the rib is a reference to the ape tail of early human beings.
4. The associative interpretation. This view emphasizes that the “rib” stands for the slender female figure, the crescent moon, the procreative organ, a “side” for the female breast, or, because the rib is close to the heart, that the word “rib” means “human inwardness.”
5. The linguistic association interpretation. This view asserts that the Hebrew word şēlā‛ is similar to the Sumerian word TI, a word which means “life,” “rib.” Another view asserts that the word comes from the Akkadian selu, “life.” Thus, the word “rib” explains the meaning of the name Eve, “mother of all living” (Genesis 3:20). H.-J. Fabry says that the Hebrew does not support this word association. In addition, the use of şēlā‛ in Genesis 2:21-22 has no relationship with the Dilmun myth.
6. The metaphorical interpretation. This view suggests “that because the rib is not an essential body part, creating the woman from a rib did not disfigure the human person or change human nature.” However, H.-J. Fabry says that describing the rib as a nonessential part of the body reveals the antifemale component of this interpretation.
7. The sociological interpretation. This view suggests that since man was alone, the woman was created to stand at a man’s side and fill a void in his life.
8. The psychological interpretation. This view, which has been accepted by many feminist theologians, says that Genesis 2:21-22 reflects the splitting of the androgynous primal human being and its sexual differentiation.
All these different methods of interpretation presuppose that the word şēlā‛ literally means “rib.” However, of all the instances of the use of this word in the Old Testament, this is the only place where the word means a human rib.
This unique meaning of the word has led many scholars to look for a different solution to the meaning of “rib” in Genesis 2:21-22.
The most common solution is to relate the word şēlā‛ (rib) to the verb bānâ. Since the Hebrew word bānâ does not refer to the creation of human beings but carries the idea of building and the word şēlā‛ is associated with the sides of the temple in Jerusalem that are essential to the stability of the building, most scholars believe that the words şēlā‛ and bānâ in Genesis 2:21-22 are related to sacred architecture, primarily the construction of the sanctuary. Thus, the author of Genesis 2 may be suggesting that man and woman were created as God’s temple.
In light of this interpretation, H.-J. Fabry says:
Some interpreters understand şēlā‛ here too as a term from sacral architecture. The relationship formula in v. 23a, also to be ascribed to J, suggests on the one hand that şēlā‛ refers to a (bony) human part, while on the other hand J himself sensed that this particular semantic component was not necessarily comprehensible to all readers, which is why in v. 23 he speaks about ‘esem, “bones,” suggesting that even during the early monarchy, şēlā‛ was understood primarily as a term from sacred architecture (p. 402).
In light of the possible meaning of şēlā‛ as a bony human part, two scholars have proposed a unique interpretation for the meaning of şēlā‛ in Genesis 2:21-22.
Scott F. Gilbert, Professor of Biology at the Martin Biological Laboratories, Swarthmore College, Swarthmore, Pennsylvania and Ziony Zevit, Professor of Biblical Literature at the University of Judaism, Los Angeles, California, wrote an article, “Congenital human baculum deficiency: The generative bone of Genesis 2:21-23,” published in the American Journal of Medical Genetics, Part A, Volume 101, Issue 3 , Pages 284 - 285, in which they propose that this bony human part, the şēlā‛ , was the male baculum.
Gilbert and Zevit argue that every human male lacks a baculum, an os penis or penile bone, which is common to most mammals and most primates. After explaining the presence of bacula in mammals and its absence in human males, the authors relate the male baculum to the formation of Eve:
One of the creation stories in Genesis may be an explanatory myth wherein the Bible attempts to find a cause for why human males lack this particular bone. Our opinion is that Adam did not lose a rib in the creation of Eve. Any ancient Israelite (or for that matter, any American child) would be expected to know that there is an equal (and even) number of ribs in both men and women. Moreover, ribs lack any intrinsic generative capacity. We think it is far more probable that it was Adam’s baculum that was removed in order to make Eve. That would explain why human males, of all the primates and most other mammals, did not have one. The Hebrew noun translated as "rib", tzela (tzade, lamed, ayin), can indeed mean a costal rib. It can also mean the rib of a hill (2 Samuel 16:13), the side chambers (enclosing the temple like ribs, as in 1 Kings 6:5,6), or the supporting columns of trees, like cedars or firs, or the planks in buildings and doors (l Kings 6:15,16). So the word could be used to indicate a structural support beam. Interestingly, Biblical Hebrew, unlike later rabbinic Hebrew, had no technical term for the penis and referred to it through many circumlocutions. When rendered into Greek, sometime in the second century BCE, the translators used the word pleura, which means side, and would connote a body rib (as the medical term pleura still does). This translation, enshrined in the Septuagint, the Greek Bible of the early church, fixed the meaning for most of western civilization, even though the Hebrew was not so specific.If Gilbert’s and Zevit’s interpretation of tzela is correct, then the words Adam spoke when he saw Eve for the first time make a lot of sense:
In addition, Genesis 2:21 contains another etiological detail: “The Lord God closed up the flesh”. This detail would explain the peculiar visible sign on the penis and scrotum of human males-the raphé. In the human penis and scrotum, the edges of the urogenital folds come together over the urogenital sinus (urethral groove) to form a seam, the raphé. If this seam does not form, hypospadias of the glans, penis, and scrotum can result. The origin of this seam on the external genitalia was “explained” by the story of the closing of Adam's flesh. Again, the wound associated with the generation of Eve is connected to Adam’s penis and not this rib (p. 284).
“This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (Genesis 2:23).
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Adam, Baculum, Eve, Genesis 2:21-22, Rib
Tuesday, July 07, 2009
The Five Biblical Studies Books I’m Stupider for Having Read
Rick Brannan created a meme that asks people to list “The Five Biblical Studies Books I’m Stupider for Having Read.”
The meme has the following rules:
1. These are Biblical Studies books. Note that anything written by Tim LaHaye is not a Biblical Studies book.
2. Feel free to list multiple books by the same author, but you need to have at least three authors out of the five books.
3. You’re free to include books that were so stupid you couldn’t finish them.
4. Explain, in as few or as many words as you can muster, why the book in question was so mind-numbingly stupid.
Rick tagged Jim West and Jim West tagged me.
Before I list my five books, let me say a few words about them. First, no book makes me stupider for having read them. I always learn something from the books I read, even when I learn not to make the same mistakes the authors made.
Second, what is a bad book for some is a good book for others. For instance, Jim West listed Kenneth Kitchen, On the Historical Reliability of the Old Testament and called it “dung.” I actually liked the book and thought it was very informative.
On the other hand, I am certain that Jim West would say that Mario Liverani’s book, Israel's History and the History of Israel was a great book while I would say that the book was a work of fantasy. Although I completely disagreed with Liverani on almost every statement he made, I learned much from reading the book (read my review of the book here and here).
What I am trying to say is: that one or more of the books I have selected here may be somebody’s favorite book, even though I say that these five books are sub-par when it comes to solid biblical scholarship.
So, with these caveats, here is my selection, with no order of preference:
1. David T. Adamo, Africa and the Africans in the Old Testament. In addition to the many typos, misspelled words, and other infelicities of the language, this book teaches that all major cultures of the Ancient Near East were established by Africans.
2. Severino Croatto: Exodus: A Hermeneutics of Freedom. This book seeks to read the biblical message of the Exodus from a Liberation Theology perspective and from the oppressive situation in Latin-America. From this perspective, the Latin-American liberation struggle becomes a cause in search of a theology.
3. Bob Ekblad, Reading the Bible with the Damned. Another book that seeks to apply Liberation Theology to Mexican immigrants who are in the United States illegally. Any book that calls Jesus “The Good Coyote” deserves to be on this list. Read my review of the book here.
4. Jorge Pixley, Jeremiah. Here is another book that applies Liberation Theology to the book of Jeremiah. Pixley tries to make the book of Jeremiah relevant to contemporary situations by identifying the Babylonian empire with the United States because of its exploitation of the poor.
5. Gleason L. Archer, A Survey of Old Testament Introduction. Archer’s book has been the favorite Old Testament introduction of conservative Christianity for more than a generation. It has been translated into many languages. My contention with Archer’s book is that in trying to defend an ultra-conservative view of the Old Testament, at times he fails to present a fair argument in his defense of the traditional views. See an example here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Books
The meme has the following rules:
1. These are Biblical Studies books. Note that anything written by Tim LaHaye is not a Biblical Studies book.
2. Feel free to list multiple books by the same author, but you need to have at least three authors out of the five books.
3. You’re free to include books that were so stupid you couldn’t finish them.
4. Explain, in as few or as many words as you can muster, why the book in question was so mind-numbingly stupid.
Rick tagged Jim West and Jim West tagged me.
Before I list my five books, let me say a few words about them. First, no book makes me stupider for having read them. I always learn something from the books I read, even when I learn not to make the same mistakes the authors made.
Second, what is a bad book for some is a good book for others. For instance, Jim West listed Kenneth Kitchen, On the Historical Reliability of the Old Testament and called it “dung.” I actually liked the book and thought it was very informative.
On the other hand, I am certain that Jim West would say that Mario Liverani’s book, Israel's History and the History of Israel was a great book while I would say that the book was a work of fantasy. Although I completely disagreed with Liverani on almost every statement he made, I learned much from reading the book (read my review of the book here and here).
What I am trying to say is: that one or more of the books I have selected here may be somebody’s favorite book, even though I say that these five books are sub-par when it comes to solid biblical scholarship.
So, with these caveats, here is my selection, with no order of preference:
1. David T. Adamo, Africa and the Africans in the Old Testament. In addition to the many typos, misspelled words, and other infelicities of the language, this book teaches that all major cultures of the Ancient Near East were established by Africans.
2. Severino Croatto: Exodus: A Hermeneutics of Freedom. This book seeks to read the biblical message of the Exodus from a Liberation Theology perspective and from the oppressive situation in Latin-America. From this perspective, the Latin-American liberation struggle becomes a cause in search of a theology.
3. Bob Ekblad, Reading the Bible with the Damned. Another book that seeks to apply Liberation Theology to Mexican immigrants who are in the United States illegally. Any book that calls Jesus “The Good Coyote” deserves to be on this list. Read my review of the book here.
4. Jorge Pixley, Jeremiah. Here is another book that applies Liberation Theology to the book of Jeremiah. Pixley tries to make the book of Jeremiah relevant to contemporary situations by identifying the Babylonian empire with the United States because of its exploitation of the poor.
5. Gleason L. Archer, A Survey of Old Testament Introduction. Archer’s book has been the favorite Old Testament introduction of conservative Christianity for more than a generation. It has been translated into many languages. My contention with Archer’s book is that in trying to defend an ultra-conservative view of the Old Testament, at times he fails to present a fair argument in his defense of the traditional views. See an example here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Books
Herod’s Quarry Unearthed in Jerusalem
Photo: Courtesy of the Israel Antiquity Authority
News Release from the Israel Antiquity Authority:
On Monday the Israel Antiquity Authority said that they believed archeologists may have unearthed a stone quarry used by King Herod—known throughout most of the western world as the Roman king of the Holy Land during Christ’s birth—to build a number of famous structures, including the Jewish Temple and the Western Wall.Read the news release in its entirety here.
The quarry appears to be just one portion of a large system of quarries located inside the ancient city.
Archeologists have indicated that the size of the stones extracted have offered clues as to what kind of construction they were used for. Some of the largest stones chiseled out of the 1,000-square-foot quarry have dimensions of roughly 9 foot by 6 foot by 6 foot—almost identical to the measurements of the massive blocks used to construct the Temple and the Western Wall.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: King Herod, Quarry, Temple
Monday, July 06, 2009
Deborah and Jael
The story of the deliverance of Israel from Canaanite oppression (Judges 4-5) is focused on two women, with a third playing a supporting role. Although Barak commanded the Israelite army in battle, it was Deborah and Jael who played a major role in Sisera’s defeat. A third woman, Sisera’s mother, makes an appearance at the end of the story. Her role in the story is small, however, very significant in the context of the story.
In previous posts, I have dealt with the role of Deborah as a judge, as a prophetess, and as a mother in Israel (see below). In the present post I will address Jael’s role in Sisera’s death. In an upcoming post, I will address the role of Sisera’s mother in the Song of Deborah (Judges 5:28-30).
When Deborah commanded Barak to fight against Sisera, commander of Jabin’s army, Barak was reluctant to go to battle without Deborah’s presence. Deborah, was a prophetess, a woman called by God to urge Israel to fight for its liberation. She represented God’s presence with the army and the assurance that God would fight for Israel.
Deborah’s words to Barak serve both as an affirmation and an admonition. She said: “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sisera into the hand of a woman” (Judges 4:9). Although some commentators believe that the woman mentioned in v. 9 is a reference to Deborah, it is probable that Deborah’s words anticipated Sisera’s defeat by the hands of Jael.
Jael was the wife of Heber, the Kenite. A form of her name appears in Psalm 104:18 and Job 39:1 and it means “a mountain goat” or “a wild goat.” In the Ancient Near East, women were often named after animals.
Heber was the leader of a nomadic clan who lived among the Israelites. According to Judges 4:11, Heber separated himself from the other Kenites to live among the Israelites. He pitched his tent at Elon-bezaanannim (“Oak of the Wanderer”), a place near Kedesh.
Since Heber’s clan was not Israelite, Heber had maintained a neutral position in the conflict between the Israelites and the Canaanites. Because Heber was a descendant from Hobab, Moses’ father-in-law (Judges 4:11), he lived among the Israelites. Since Heber was not hostile to the Canaanites, he established some kind of peace treaty with Jabin, King of Hazor and the Canaanites.
After the struggle between the Canaanites and the Israelites, Sisera was defeated by Barak. As a result of the flooding of the Kishon River which hindered the movement of the chariots of the Canaanite army (Judges 5:21), Sisera got down from his chariot and fled on foot, abandoning his army. In his attempt to escape Israel’s army, Sisera fled to the area where Heber lived. When he reached Heber’s tent, he took advantage of the peace that existed between Jabin and the Kenites and asked for the hospitality and protection to which he was entitled under the conditions of their relationship.
According to Judges 4:17, Sisera fled to the tent of Jael. The reason for taking refuge in Jael’s tent was probably because Heber’s tent was separated from Jael or because Heber was not present when Sisera came to Jael’s tent. According to the traditions of hospitality that existed in the Ancient Near East, Sisera believed that he was safe from Barak and his army because of the inviolability of the protection offered by his host.
However, although Sisera sought refuge among the Kenites, it was improper for a man to enter a woman’s tent. He did so because he received Jael’s invitation to enter her tent (v. 18). Because he was invited to enter her tent, Sisera accepted Jael’s invitation.
However, Sisera’s action was a violation of Ancient Near Eastern traditions. Sisera’s action was a violation of Heber’s family and dishonored Jael by entering her tent. As a man, Sisera should had approached Heber and not his wife.
Sisera asked Jael to keep watch as the entrance of the tent and asked her to lie on his behalf in order to protect his life. Such a request would endanger the alliance that existed between the Kenites and the Israelites and would put the life of Heber and his clan in danger.
Sisera told Jael: “Stand at the entrance to the tent. If a man comes and asks you, ‘Is there a man here?’ say, ‘No.’” (Judges 4:20). By asking Jael to lie and say there was no “man” in her tent, Sisera was undermining his own masculinity by saying that a warrior who seeks refuge in the tent of a woman is not a man. And since Sisera was the commander of the Canaanite army and since he sought the protection of a woman in a woman’s tent, it is clear that the writer is making an effort to womanize Sisera.
Jael offered her hospitality. After he entered and sat down exhausted on the floor, Jael covered Sisera with a mantle, some kind of blanket. Sisera asked for water but, as a good hostess, she gave him milk. She did not give him wine because the Kenites did not drink wine (Jeremiah 35:6; cf. 1 Chronicles 2:55). It is possible that the drink she gave him induced him to sleep and thus enabled her to take action against her visitor.
Confronted with Sisera’s request for asylum and her pro-Israelite sentiments, Jael made a political decision to take the side of Israel in this conflict. While Sisera was asleep from exhaustion, Jael took a tent peg and walked quietly toward him with a hammer in her hand. She hammered the tent peg through his temples into the ground and thus Sisera died, died between Jael’s feet (Judges 5:27). From the perspective of the writer of Judges, Jael’s action was justified. Since Sisera had already violated Jael’s honor, Jael’s act could be seen as a vindication of her honor. The killing of Sisera was one way by which she eliminated the threat to her clan and avenged the violation of her tent.
In his pursuit of Sisera, Barak came by the place where Jael lived. She led him into her tent, then showed him where the body of the dead warrior lay dead. The death of Sisera by the hands of Jael fulfilled the prophecy of Deborah, that God would deliver Sisera into the hand of a woman (Judges 4:9).
Jael has been criticized by many commentators because she violated the ancient Near East tradition of hospitality. Jael has been accused of being treacherous, inhospitable, and of having broken her pledge of sanctuary by killing her guest.
She is also accused of violating the peace treaty that existed between the Kenites and the king of Hazor. Jael is presented as an opportunist who, when she saw that the Israelites were defeating the Canaanites, was afraid of being accused of supporting the oppressors of Israel by hiding Sisera in her tent.
However, these interpretations are contradicted by the eulogistic reference Jael received in the Song of Deborah:
“In the days of Jael, caravans ceased and travelers kept to the byways” (Judges 5:6).
“Most blessed of women be Jael, the wife of Heber the Kenite, most blessed of tent-dwelling women” (Judges 5:24).
Israel saw Jael as an instrument used by God to strike the last blow against the Canaanites, an act that sealed Israel’s victory against Jabin and his army.
The death of Sisera was unusual because the general of the Canaanite army lost his life by the hands of a woman, which in the culture of the Ancient Near East, was considered to be the greatest humiliation a soldier could ever experience (see Judges 9:54).
The words about Jael in the Song of Deborah, “Most blessed of women be Jael, of tent-dwelling women most blessed” (Judges 5:24), indicate that Jael was regarded as a popular heroine in Israel, a woman who courageously accomplished what the army of Israel had not been able to accomplish. These words intimate Jael was doing the work of God in bringing judgment upon the Canaanites (Judges 4:23).
Jael’s action is celebrated as an act of God because Jael defeated the oppressor of God’s people. What Jael, Deborah, and Barak accomplished was part of the righteous acts of the LORD (Judges 5:11). The death of Sisera by the hands of Jael is then part of the work of God in liberating the oppressed and defeating the oppressor.
Jael is called “most blessed of women.” These words seem to anticipate Elizabeth’s words to Mary: “Blessed are you among the women” (Luke 1:42). In response, Mary sang a song, the Magnificat, a song that evokes God’s victory against Sisera:
He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel (Luke 1:51-54).
Other Studies on Deborah:
Deborah: Prophetess and Judge
Deborah: A Judge in Israel
Deborah the Prophetess
Deborah: A Mother in Israel
Deborah and Jael
Sisera’s Mother
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Barak, Deborah, Jael, Sisera, Song of Deborah
In previous posts, I have dealt with the role of Deborah as a judge, as a prophetess, and as a mother in Israel (see below). In the present post I will address Jael’s role in Sisera’s death. In an upcoming post, I will address the role of Sisera’s mother in the Song of Deborah (Judges 5:28-30).
When Deborah commanded Barak to fight against Sisera, commander of Jabin’s army, Barak was reluctant to go to battle without Deborah’s presence. Deborah, was a prophetess, a woman called by God to urge Israel to fight for its liberation. She represented God’s presence with the army and the assurance that God would fight for Israel.
Deborah’s words to Barak serve both as an affirmation and an admonition. She said: “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sisera into the hand of a woman” (Judges 4:9). Although some commentators believe that the woman mentioned in v. 9 is a reference to Deborah, it is probable that Deborah’s words anticipated Sisera’s defeat by the hands of Jael.
Jael was the wife of Heber, the Kenite. A form of her name appears in Psalm 104:18 and Job 39:1 and it means “a mountain goat” or “a wild goat.” In the Ancient Near East, women were often named after animals.
Heber was the leader of a nomadic clan who lived among the Israelites. According to Judges 4:11, Heber separated himself from the other Kenites to live among the Israelites. He pitched his tent at Elon-bezaanannim (“Oak of the Wanderer”), a place near Kedesh.
Since Heber’s clan was not Israelite, Heber had maintained a neutral position in the conflict between the Israelites and the Canaanites. Because Heber was a descendant from Hobab, Moses’ father-in-law (Judges 4:11), he lived among the Israelites. Since Heber was not hostile to the Canaanites, he established some kind of peace treaty with Jabin, King of Hazor and the Canaanites.
After the struggle between the Canaanites and the Israelites, Sisera was defeated by Barak. As a result of the flooding of the Kishon River which hindered the movement of the chariots of the Canaanite army (Judges 5:21), Sisera got down from his chariot and fled on foot, abandoning his army. In his attempt to escape Israel’s army, Sisera fled to the area where Heber lived. When he reached Heber’s tent, he took advantage of the peace that existed between Jabin and the Kenites and asked for the hospitality and protection to which he was entitled under the conditions of their relationship.
According to Judges 4:17, Sisera fled to the tent of Jael. The reason for taking refuge in Jael’s tent was probably because Heber’s tent was separated from Jael or because Heber was not present when Sisera came to Jael’s tent. According to the traditions of hospitality that existed in the Ancient Near East, Sisera believed that he was safe from Barak and his army because of the inviolability of the protection offered by his host.
However, although Sisera sought refuge among the Kenites, it was improper for a man to enter a woman’s tent. He did so because he received Jael’s invitation to enter her tent (v. 18). Because he was invited to enter her tent, Sisera accepted Jael’s invitation.
However, Sisera’s action was a violation of Ancient Near Eastern traditions. Sisera’s action was a violation of Heber’s family and dishonored Jael by entering her tent. As a man, Sisera should had approached Heber and not his wife.
Sisera asked Jael to keep watch as the entrance of the tent and asked her to lie on his behalf in order to protect his life. Such a request would endanger the alliance that existed between the Kenites and the Israelites and would put the life of Heber and his clan in danger.
Sisera told Jael: “Stand at the entrance to the tent. If a man comes and asks you, ‘Is there a man here?’ say, ‘No.’” (Judges 4:20). By asking Jael to lie and say there was no “man” in her tent, Sisera was undermining his own masculinity by saying that a warrior who seeks refuge in the tent of a woman is not a man. And since Sisera was the commander of the Canaanite army and since he sought the protection of a woman in a woman’s tent, it is clear that the writer is making an effort to womanize Sisera.
Jael offered her hospitality. After he entered and sat down exhausted on the floor, Jael covered Sisera with a mantle, some kind of blanket. Sisera asked for water but, as a good hostess, she gave him milk. She did not give him wine because the Kenites did not drink wine (Jeremiah 35:6; cf. 1 Chronicles 2:55). It is possible that the drink she gave him induced him to sleep and thus enabled her to take action against her visitor.
Confronted with Sisera’s request for asylum and her pro-Israelite sentiments, Jael made a political decision to take the side of Israel in this conflict. While Sisera was asleep from exhaustion, Jael took a tent peg and walked quietly toward him with a hammer in her hand. She hammered the tent peg through his temples into the ground and thus Sisera died, died between Jael’s feet (Judges 5:27). From the perspective of the writer of Judges, Jael’s action was justified. Since Sisera had already violated Jael’s honor, Jael’s act could be seen as a vindication of her honor. The killing of Sisera was one way by which she eliminated the threat to her clan and avenged the violation of her tent.
In his pursuit of Sisera, Barak came by the place where Jael lived. She led him into her tent, then showed him where the body of the dead warrior lay dead. The death of Sisera by the hands of Jael fulfilled the prophecy of Deborah, that God would deliver Sisera into the hand of a woman (Judges 4:9).
Jael has been criticized by many commentators because she violated the ancient Near East tradition of hospitality. Jael has been accused of being treacherous, inhospitable, and of having broken her pledge of sanctuary by killing her guest.
She is also accused of violating the peace treaty that existed between the Kenites and the king of Hazor. Jael is presented as an opportunist who, when she saw that the Israelites were defeating the Canaanites, was afraid of being accused of supporting the oppressors of Israel by hiding Sisera in her tent.
However, these interpretations are contradicted by the eulogistic reference Jael received in the Song of Deborah:
“In the days of Jael, caravans ceased and travelers kept to the byways” (Judges 5:6).
“Most blessed of women be Jael, the wife of Heber the Kenite, most blessed of tent-dwelling women” (Judges 5:24).
Israel saw Jael as an instrument used by God to strike the last blow against the Canaanites, an act that sealed Israel’s victory against Jabin and his army.
The death of Sisera was unusual because the general of the Canaanite army lost his life by the hands of a woman, which in the culture of the Ancient Near East, was considered to be the greatest humiliation a soldier could ever experience (see Judges 9:54).
The words about Jael in the Song of Deborah, “Most blessed of women be Jael, of tent-dwelling women most blessed” (Judges 5:24), indicate that Jael was regarded as a popular heroine in Israel, a woman who courageously accomplished what the army of Israel had not been able to accomplish. These words intimate Jael was doing the work of God in bringing judgment upon the Canaanites (Judges 4:23).
Jael’s action is celebrated as an act of God because Jael defeated the oppressor of God’s people. What Jael, Deborah, and Barak accomplished was part of the righteous acts of the LORD (Judges 5:11). The death of Sisera by the hands of Jael is then part of the work of God in liberating the oppressed and defeating the oppressor.
Jael is called “most blessed of women.” These words seem to anticipate Elizabeth’s words to Mary: “Blessed are you among the women” (Luke 1:42). In response, Mary sang a song, the Magnificat, a song that evokes God’s victory against Sisera:
He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent empty away. He has helped his servant Israel (Luke 1:51-54).
Other Studies on Deborah:
Deborah: Prophetess and Judge
Deborah: A Judge in Israel
Deborah the Prophetess
Deborah: A Mother in Israel
Deborah and Jael
Sisera’s Mother
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Barak, Deborah, Jael, Sisera, Song of Deborah
Friday, July 03, 2009
The Apostle Paul’s Remains - Again
A news report from Rome says that the analysis conducted on the remains found in a tomb in Rome believed to be Paul’s body is not conclusive. The following is an excerpt from the news report:
Although the Pope said that the tests “confirm the unanimous and uncontested tradition that these are the mortal remains of Paul the apostle,” it is doubtful that a definite identification is possible with the evidence available to archaeologists.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Archaeology, Paul, Paul’s Body
ANSA) - Vatican City, July 3 - A recent scientific analysis on a tomb Vatican officials believe belongs to St Paul does not ''confirm or exclude'' that the relics inside are those of the apostle, the head of the Vatican Museums' diagnostics laboratory said Friday.
Speaking at a Vatican press conference Ulderico Santamaria, who is also a science professor at Tuscia University, said the analysis did not offer conclusive proof.
However, Cardinal Andrea Cordero Lanza di Montezemolo, archpriest of the basilica of St Paul's Outside the Walls where the tomb was found in 2006, said the results made him optimistic.
''Nothing is contrary and everything seems to point towards the tomb being that of the apostle, in line with a 2,000-year tradition,'' he said.
Pope Benedict XVI announced on Sunday that a probe inserted through a small hole in the tomb revealed pieces of purple and blue material, incense grains and small fragments of bone that were carbon dated to between the first and second century.
Although the Pope said that the tests “confirm the unanimous and uncontested tradition that these are the mortal remains of Paul the apostle,” it is doubtful that a definite identification is possible with the evidence available to archaeologists.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Archaeology, Paul, Paul’s Body
Thursday, July 02, 2009
June’s Top 50 Bibliobloggers
The list of the Top 50 Bibliobloggers for June 2009 is out. If you want to know who were the top 50 bibliobloggers in June, click here.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Top 50 Bibliobloggers
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Top 50 Bibliobloggers
Biblical Studies Carnival 43
Patrick McCullough at kata ta biblia has posted his selection for the Biblical Studies Carnival 43 or, what he called, “The Apocalypse of Eve.”
Pat’s selection was presented in a very creative way. Visit Pat’s blog and review his selection.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Biblical Studies Carnival
Pat’s selection was presented in a very creative way. Visit Pat’s blog and review his selection.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Biblical Studies Carnival
Biblical Scholarship and Sex
I have been reading some of the books I have selected to read this summer. My list is long and it includes different types of books. Some of them are in the areas of biblical studies while others deal with ethics, political science, and fiction.
I have already finished reading Elie Wiesel’s Night. I wrote a review of the book and published it here. Now, I am reading Alan M. Dershowitz’s The Genesis of Justice (New York: Warner Books, 2000). The subtitle of the book explains what the book is all about: Ten Stories of Biblical Injustice that Led to the Ten Commandments and Modern Law.
All ten stories are taken from the book of Genesis. So far, I am enjoying reading and learning some interesting things.
I have selected a quote from the book that is directly related to what bibliobloggers do: biblical study. Dershowitz, a professor of law at Harvard University, wrote:
I could make many comments on this quote, but I am going to refrain. I believe, and Dershowitz agrees, that biblical scholarship should not interfere with anyone’s sex life.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Biblical Scholarship, Sex
I have already finished reading Elie Wiesel’s Night. I wrote a review of the book and published it here. Now, I am reading Alan M. Dershowitz’s The Genesis of Justice (New York: Warner Books, 2000). The subtitle of the book explains what the book is all about: Ten Stories of Biblical Injustice that Led to the Ten Commandments and Modern Law.
All ten stories are taken from the book of Genesis. So far, I am enjoying reading and learning some interesting things.
I have selected a quote from the book that is directly related to what bibliobloggers do: biblical study. Dershowitz, a professor of law at Harvard University, wrote:
A midrash describes how man “toils much in the study of the Torah.” Maimonides believed that Torah study is so demanding that husbands engaged in this exhausting work should be obliged to have sex with their wives only “once a week, because the study of Torah weakens their strength.” For comparative purposes, rich men who don’t work must have sex with their wives “every night,” and ordinary laborers “twice a week” (p. 3).
I could make many comments on this quote, but I am going to refrain. I believe, and Dershowitz agrees, that biblical scholarship should not interfere with anyone’s sex life.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Biblical Scholarship, Sex
Raiders of the Lost Outhouse
I generally do not post on outhouses, but this news report caught my attention because it deals with the work of archaeologists.
The Byron Museum of History has a large outhouse exhibit which consists mostly of things found in peoples’ outhouses.
At the present, the museum is excavating an outhouse found recently at the Lucius Reed House. This house is one of the oldest houses in Byron, Illinois and it was on the Underground Railroad.
Now, what do you think archaeologists attached to the Byron Museum of History have found by excavating outhouses? According to the museum director, they have found over a thousand pieces of old artifacts, china, nails, glass bottles, old shell buttons, even bones.
However, as I read the inventory of things they have found, I think the archaeologists failed to mention one thing commonly found in outhouses. Can you guess what they have not found yet?
For outhouses at Qumran, see:
Toilets, Qumran, and the Essenes
Ancient Parasites Show that Cleanliness May Have Been Next to Sickliness
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Humor, Outhouses
The Byron Museum of History has a large outhouse exhibit which consists mostly of things found in peoples’ outhouses.
At the present, the museum is excavating an outhouse found recently at the Lucius Reed House. This house is one of the oldest houses in Byron, Illinois and it was on the Underground Railroad.
Now, what do you think archaeologists attached to the Byron Museum of History have found by excavating outhouses? According to the museum director, they have found over a thousand pieces of old artifacts, china, nails, glass bottles, old shell buttons, even bones.
However, as I read the inventory of things they have found, I think the archaeologists failed to mention one thing commonly found in outhouses. Can you guess what they have not found yet?
For outhouses at Qumran, see:
Toilets, Qumran, and the Essenes
Ancient Parasites Show that Cleanliness May Have Been Next to Sickliness
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Archaeology, Humor, Outhouses
Wednesday, July 01, 2009
A Christian Cross from a Cave in Israel
Photograph: Courtesy University of Haifa
In a recent post, I reported on the largest human-made cave in Israel which was discovered by Israeli archaeologist Adam Zertal. According to published reports, the “cave may have served as a monastery and a hideout for persecuted Christians or the Roman army.”
National Geographic has published several photographs of the caves and its content. Among the items found in the cave, archaeologists discovered what could be a Zodiac sign dating to around the first century B.C. or the first century A.D., thirty-one Christian crosses, Roman letters, and what looks to be a Roman army pennant etched into the cave’s columns.
The above photograph shows one of the crosses found in the cave. The crosses may come from a time when Christians used the cave as a hiding place.
To see all the photos of the cave, visit the National Geographic web page.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Adam Zertal, Archaeology, Cross, Zodiac
My 1,000th Post
Today I have posted my 1,000th post. I began blogging on August 16, 2005. Four years ago when I posted my first post, I was a neophyte to the world of blogging. I had many ideas for the blog, and I still do. I had to learn how to post and how to do many things that challenged me because of my limited knowledge of web design.
I began blogging at the insistence of my son JR. He introduced me to blogging and he designed my blog and my web page. JR still helps me when I face any kind of trouble. My son is always there to help his helpless father.
My goal has been to write posts that are primarily related to the Old Testament. I have done serious studies of difficult passages in the Bible. I have written humorous posts, all of them dealing with the Old Testament. Once in a while I write on politics, American values, and religious issues that are of interest to the readers of my blog.
Many readers have asked me to write on specific topics. As much as possible, I try to address issues that reflect the concern of readers as expressed by their request. Sometimes, I am unable to respond to every request made by readers since my time is limited.
I have been blogging for almost four years and only now I have reached my 1,000th post. The reason for this is because I am unable to post every day. Since I teach full time and pastor a church part-time, my time to blog is limited by the constraints imposed on me by my teaching schedule and pastoral work.
My 1000th post was a review of Eli Wiesel’s book Night. I am glad that my 1,000th post was dedicated to an important book written by a man who has a significant role to play in our society. I encourage you to read my post on Night. I also encourage you to read the book.
I want to thank you for reading and following my blog on a regular basis. Your comments and emails motivate me to continue to blog and to develop quality material for readers of my blog.
Many bloggers have linked their blog to mine. I am also willing to link my blog to their blog. Mutual linking of blogs is beneficial to all because it exposes good blogs to a larger audience.
I hope to see you again when I post my 2,000th post.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Blogging
I began blogging at the insistence of my son JR. He introduced me to blogging and he designed my blog and my web page. JR still helps me when I face any kind of trouble. My son is always there to help his helpless father.
My goal has been to write posts that are primarily related to the Old Testament. I have done serious studies of difficult passages in the Bible. I have written humorous posts, all of them dealing with the Old Testament. Once in a while I write on politics, American values, and religious issues that are of interest to the readers of my blog.
Many readers have asked me to write on specific topics. As much as possible, I try to address issues that reflect the concern of readers as expressed by their request. Sometimes, I am unable to respond to every request made by readers since my time is limited.
I have been blogging for almost four years and only now I have reached my 1,000th post. The reason for this is because I am unable to post every day. Since I teach full time and pastor a church part-time, my time to blog is limited by the constraints imposed on me by my teaching schedule and pastoral work.
My 1000th post was a review of Eli Wiesel’s book Night. I am glad that my 1,000th post was dedicated to an important book written by a man who has a significant role to play in our society. I encourage you to read my post on Night. I also encourage you to read the book.
I want to thank you for reading and following my blog on a regular basis. Your comments and emails motivate me to continue to blog and to develop quality material for readers of my blog.
Many bloggers have linked their blog to mine. I am also willing to link my blog to their blog. Mutual linking of blogs is beneficial to all because it exposes good blogs to a larger audience.
I hope to see you again when I post my 2,000th post.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Blogging
Elie Wiesel: The Witness
When Ken Brown at C. Orthodoxy challenged bibliobloggers to list five books or authors that made a difference in their understanding of the Bible, I submitted my five authors and John Anderson at Hesed we 'emet submitted his.
In a comment on my post, John commented that one book that we had in common, Terence Fretheim’s The Suffering of God, had become an influential book in his understanding of God. In response, I told John that of the five books he had selected, I was not familiar with two of them.
One of the books that John listed was Elie Wiesel, Night (New York: Hill and Wang, 2006). When John became aware that I had never read Wiesel’s book, John urged me to read the book and comment on it. So, I added Wiesel’s book to my crowded list of summer readings and Night was placed on the top of the list. I am glad I decided to read this amazing book.
Night is Elie Wiesel’s story of his experience in the Nazi concentration camps and how he survived the ordeal that took the life of his father, mother, and his sister. This book details the terrifying evil that he and countless other Jews faced at the hands of the Nazis.
The title of the book refers to the time Eli Wiesel entered the Kingdom of Night. That night was Wiesel’s first night in the concentration camp, the night “that turned my life into one long night seven times sealed” (p. 34).
In the preface to this new translation of the book, a book that was originally published in French in 1958, Wiesel declares he wrote the book not “to leave behind a legacy of words, of memories,” but to speak as a witness lest people forget the great tragedy that decimated the Jewish people. Wiesel wrote:
“For the survivor who chooses to testify, it is clear: his duty is to be witness for the dead and for the living” (p. xv).
I was captivated by Wiesel’s story of survival. To read this book is to enter the suffering, the pain, and the agony of those who struggled to find the meaning of incomprehensible evil and to understand the tenacity of one man who chose to live in the face of a certain death.
Those who suffered under the ruthlessness of their oppressors often asked: “Where is God?”
One time when a child was hanging from the gallows, someone groaned: “For God’s sake, where is God?” Wiesel wrote: “And from within me, I heard a voice answer: ‘Where He is? This is where–hanging here from this gallows’” (p. 65).
Even Wiesel, who had committed his life to study the Talmud and the Kabbalah, had his own struggles with the issues of faith. One time when a group of inmates were praying “Blessed be the Almighty,” Wiesel paused and asked himself; “Why should I bless God’s name?” He wrote:
Why, but why would I bless Him? Every fiber in me rebelled. Because He caused thousands of children to burn in His mass graves? Because He kept six crematoria working day and night, including Sabbath and the Holy Days? Because in His great might, He created Auschwitz, Birkenau, Buna, and so many other factories of death? How could I say to Him: Blessed be Thou, Almighty, Master of the Universe, who chose us among all nations to be tortured day and night, to watch as our fathers, our mothers, our brothers end up in the furnace? Praise be Thy Holy Name, for having chosen us to be slaughtered on Thine altar?
Night provides only a glimpse of the utter suffering of millions of people who were murdered by the Nazi regime. Here we read about people who died of starvation, neglect, maltreatment, and all kinds of diseases. This is the reason Wiesel becomes a powerful witness of the atrocities of the Holocaust to future generations because no one can forget the Kingdom of Night: “To forget would be not only dangerous but offensive; to forget the dead would be akin to killing them a second time” (p. xv).
In light of the reality of the genocide against the Jews, it is amazing that there is an anti-Semitic propaganda movement that denies or minimizes the reality of the Holocaust. These deniers question the existence of an organized killing program against the Jews and the fact that millions of people were killed in the crematoria.
But Eli Wiesel was there and he remembers the pain and the agony he and many others suffered in the concentration camps and he has written Night to keep the memory alive: “I have tried to keep memory alive ... I have tried to fight those who would forget. Because if we forget, we are guilty, we are accomplices” (p. 118).
A witness never forgets. And Wiesel’s commitment to be a witness and never forget is, in my opinion, the most touching section of the book:
Never shall I forget that night, the first night in camp,
that turned my life into one long night seven times sealed.
Never shall I forget that smoke.
Never shall I forget the small faces of the children whose bodies
I saw transformed into smoke under a silent sky.
Never shall I forget those flames that consumed my faith forever.
Never shall I forget the nocturnal silence that deprived me
for all eternity of the desire to live.
Never shall I forget those moments that murdered my God
and my soul and turned my dreams to ashes.
Never shall I forget those things, even were I condemned
to live as long as God Himself.
Never. (Night, p. 34).
that turned my life into one long night seven times sealed.
Never shall I forget that smoke.
Never shall I forget the small faces of the children whose bodies
I saw transformed into smoke under a silent sky.
Never shall I forget those flames that consumed my faith forever.
Never shall I forget the nocturnal silence that deprived me
for all eternity of the desire to live.
Never shall I forget those moments that murdered my God
and my soul and turned my dreams to ashes.
Never shall I forget those things, even were I condemned
to live as long as God Himself.
Never. (Night, p. 34).
Thank you John, for recommending me to read this wonderful book. Now, I recommend this book to all who read this post.
Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary
Tags: Eli Wiesel, Holocaust, Night
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