Wednesday, September 30, 2009

Tel Dan: Archaeology, History, and Pictures

Arutz Sheva has an interesting article by Shalom Pollack describing the history and archeology of Tel Dan, the famous archaeological site where archaeologists found the famous “House of David” inscription. The article contains several beautiful pictures of tel and the area near Dan.

The following is an excerpt from the article:

Tel Dan embraces archaeology, nature, and Biblical history in one sweep.

Known as Laish to its original Canaanite inhabitants, the area was conquered by the tribe of Dan (Judges: 18) when they sought a safer place to live in the wake of recurring Philistine attacks in their original tribal portion near Beit Shemesh. The place was perfect, as beautiful and bountiful as it is today.

When Lot, Abraham’s nephew was captured by the four kings of the north, Abraham led an expedition to free him (Genesis 14:14). The city gates of Dan from Abraham’s time have since been uncovered by archaeologists -- imagine! You can sit in the very gate that Abraham sat. This is more than just where the Bible comes alive. You can also view inscriptions with the words, “House of David, King of Israel.”

Apparently this was part of a boast made by Hazael, King of Aram in which he falsely claimed to defeat the Jewish forces that stemmed from the Davidic dynasty.

When Yirovam ben Navat broke away from the kingdom of Rechavam, son of Solomon, he took 10 of the12 tribes with him to prevent the kingdom from reuniting. To distract the people from the lawful king and from the symbol of unity -- the Temple in Jerusalem -- he established pagan worship in the form of golden calves (Kings I 1: 28) and erected them at the borders of his kingdom, one in Beit El on the southern border with Judah (Judea) on the way to Jerusalem, and the other at the northern border, Dan.

To read the article in its entirety and see pictures of the tel, visit the website of the Israel National News.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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A Time To Be Born and a Time To Heal

The author of the book of Ecclesiastes said:

“For everything there is a season, and a time for every matter under heaven: a time to be born and a time to ... heal” (Ecclesiastes 3:1-3 ESV). What Qoheleth did not say is that between the time to be born and the time to heal, there is a time to be sick.

People, Christians and non-Christians alike, deal with the problem of sickness in different ways. Many years ago I met a woman whose young son was very sick, suffering with asthma. With the desire to see her son healed, this woman went to a healing service in order to ask the visiting evangelist to cure her son.

During the healing service, the woman presented the child to the evangelist who proclaimed that all sicknesses are from the devil. The evangelist took the medicine away from the mother, threw it in a trash can and prayed for the child, declaring that the child was now cured.

I never again saw that mother and her young son. I felt sorry for her and her child because I knew that, although the evangelist was sincere in his belief, his theology was completely wrong.

All of us eventually will be concerned about sickness. Either we will be sick or a person we love will become ill and even die because of that disease. What happens to people when tragedy strikes? When tragedy strikes people will react in different ways.

In some people, illness gives way to despair and they give up on life or blame God for their illness. When sick, some people drown their sorrows in drinking, others try to alleviate their pain with drugs, while others commit suicide or turn to evil and try to atone for their tragedy by killing others. Often, people turn to God to find hope in the midst of despair and to find healing through divine intervention.

The problem of human illness raises a difficult question that will confront all of us, sooner or later: Why do people get sick? The answer to this question is not easy, but the answer is not: “It is God’s will.” God does not want people to get sick.

The story of creation in Genesis says that God created a good world: “And God saw everything that he had made, and behold, it was very good” (Genesis 1:31). Man and woman were created in a good world and they lived under ideal conditions. Then, they sinned against God. When they sinned, several things happened: they left God’s ideal place, death entered the world through sin and death spread to all people (Romans 5:12). Thus, from a biblical perspective, sickness is the result of sin entering into this world. Human beings live in a world that is not the ideal world God created. This is the reason there is sickness in the world.

If God does not want people to get sick, then why do people get sick? The answer must be that it is because our human nature is very weak. We, human beings, are affected by our environment.
The food we eat is preserved with chemicals, the air we breathe is filled with pollutants, the water we drink has many contaminants that affect our health. People smoke and cigarettes kill people. People breath second hand smoke and they also get sick.

Healthy people come into contact with people who are sick and their illness affects the healthy. People do not wash their hands and they transmit their diseases to others. That is how people get sick. It is not what God does. It is what we do to ourselves; it is what other people do to us.

Being sick is the lot of every human being. As Qoheleth also said: “For everything there is a season, and a time for every matter under heaven: [There is] a time to ... break down” (Ecclesiastes 3:1, 3). Our young and strong bodies soon become weak and old. When our bodies become weak and old they also become less resistant to illness and sooner or later they break down.

It is at times of illness that believers find two wonderful promises of healing in the Bible. The Lord said: “I am the LORD, who heals you” (Exodus 15:26). These words from the Lord provide believers with hope and comfort in times of sickness. God is the great physician and in times of illness, God is the great healer and if we are to be healed, it is he that restores us to health by using human instruments and divine intervention. The psalmist wrote: “The Lord sustains [the righteous] on his sickbed; in his illness you restore him to full health” (Psalm 41:3).

The other promise says that “And the prayer offered in faith will make the sick person well; the Lord will raise him up” (James 5:15 NIV). The prayer of faith brings divine intervention and God brings healing. One example of divine intervention is the case of the woman whose son was very sick. The Bible says that “his illness was so severe” (1 Kings 17:17) that he died. Elijah prayed (1 Kings 17:20) and God restored the life back to the child.

Believing prayer and God’s divine intervention may bring healing, but not in every case. Elisha was a man of faith but he became sick with an illness which eventually caused him to die (2 Kings 13:14). When Paul was sick, with what he called “a thorn in the flesh,” he prayed three times for God to remove whatever ailed him. The Lord did not remove that thorn, but told him: “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:7-9). God does not always promise healing, but if faith is exercised, God always promises to save, which is more important.

So, what must people do when sickness comes? When some people get sick, their sickness leads to panic, resentment, or resignation. To others, their sickness helps them look at their own life from a different perspective. To a small group of people, sickness leads them to faith and to dedication of their life to a higher purpose. Many people have learned that when they are on their backs, they are forced to look up.

Several years ago I met a couple whose son, a young man who had committed his life to God to be a missionary, was killed in a tragic car accident caused by a drunk driver. The father of the young man, who was a church member, became so despondent that he blamed God for the death of his son. In his despondency, he lost his faith, left the church, and became an atheist.

The mother of the young man, in her loss, looked to God for comfort. Even though God did not heal her sorrow by returning her son back to her, her sorrow became the instrument by which she found a deeper relationship with God. The death of her son helped her to develop her faith and find life’s greatest meaning: God’s peace and God’s love. She kept the pain but gained the power to endure her pain, and that in itself is a higher form of healing.

Eventually, you who are reading this post, will become sick. When you become sick, it will be at that time when you will need to have a strong faith in God. The Bible emphasizes the power of believing faith. For you to gain healing and health through faith and prayer, several things must happen:

First, you must believe that God can and will heal. The Bible says: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6).

Second, you must believe in the combined power of medical science and religious faith. God works through physical laws and through spiritual laws. God made the physicians and God made the medicines. They are God’s special agents for the healing of sick people.

Third, you must remove spiritual hindrances to healing such as sins and wrong attitudes. Sin and wrong attitudes go together. They cause many of the illnesses that affect human lives. People who practice sexual promiscuity get sexually transmitted diseases. People who use drugs are more susceptible to various kinds of illness. Anger causes stress and stress causes heart attacks. Unforgiven sins bring guilt and guilt causes many physical and psychological illnesses.

Fourth, you must accept God’s will for your life and you must be willing to accept his answer to your prayers, whatever that answer might be.

When people get sick and pray and there is no healing, people ask: “Why is it that God brings healing to certain people and not to others?” I believe that the prayer offered in faith will make the sick person well, but it is also possible that healing may not be God’s will every time a person prays for healing. Jesus prayed: “Father, if it is possible, let this cup of suffering be taken away from me. But let your will be done rather than mine” (Matthew 26:39). It was not God’s will for the cup be removed, so Jesus suffered.

We have to remember that sooner or later, all of us will die: “There is a time for everything, and a season for every activity under heaven: a time to be born and a time to die” (Ecclesiastes 3:1-2). We have to die in order to gain eternal life. God’s will for your life is health instead of sickness, it is strength rather than weakness, pleasure instead of pain, for God does not enjoy seeing His children suffer. But sickness will come and so will death.

When we believe in Christ and pray in faith, when we do all we can within our power to use the means of health available to us, when we surrender our wrongs and open the way for his cleansing and forgiving love, and above all, when we trust his wisdom in the answer he gives us, then a marvelous peace will come to us. God’s peace eliminates our fears and our despair.

After his friend Lazarus died because of his illness, Jesus told Martha, Lazarus’s sister: “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die” (John 11:25-26). Some sickness may end in health, others in death. Martha was thinking about the healing of Lazarus’ body and a longer life for him on this earth, but Jesus was thinking about another kind of life, a life that would be everlasting.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Tuesday, September 29, 2009

The Five People You Meet in Heaven




Several days ago, someone told me I should see the movie “The Five People You Meet in Heaven.” The movie is based on the book by Mitch Albom, The Five People You Meet in Heaven (New York: Hyperion, 2003). At the beginning, I was not very much interested in seeing the movie, but then my wife surprised me and checked out the video from our local library. I am glad she did.

I was so touched by the movie that I decided to read the book. Two days after watching the movie, I received an invitation to interview Mitch Albom. I read The Five People You Meet in Heaven in preparation to interview Albom. My interview with Albom will be the subject of another post.

The Five People You Meet in Heaven is a story about a man named Eddie. Eddie’s story begins at the end of his life. I do not want to tell you much about the movie or the book because then, I will give you the plot of the story.

I do not know about you, but when I watch a movie, I do not want to know the plot of the movie ahead of time. I like to be surprised by the plot and enjoy the story as it unfolds before me. Without revealing much of the plot, let me say a little about the movie and the book.

The story of Eddie is about a man who was a war veteran and who worked in an amusement park almost all of his adult life, just as his father had done. Several events in his life caused Eddie to lose the optimistic plans he had for his future. As a result, he became an embittered old man, who believed that his work in the amusement park was meaningless work. At the end of his life he was sick, lonely, filled with regrets, and harboring sentiments he had never revealed to anyone.

The book celebrates several of Eddie’s birthdays and in most of them eventful things happened that affected his life. Then, on the last day of his life, the day he celebrated his 83rd birthday, Eddie was killed in a tragic accident in the amusement park. What happened after he died is the plot of the book.

In the afterlife, Eddie meets five people who explained to him the meaning of his earthly life. Some of these people were known to Eddie and others were strangers and yet, all of them changed Eddie’s life in profound ways. As a result of meeting these five people in heaven, Eddie discovered that one person affects the other and the other affects the next. The aim of the book is to show that there are many stories in the world but that these stories are all one.

I strongly recommend both the movie and the book.

Buy the book at Amazon.com.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Google and Blogger Do Not Care

Charles Ellwood Jones at Ancient World Bloggers Group (AWBG) has very sad news about a notice that appeared in the Bryn Mawr Classical Review:

Please note that Google has removed all access to our blog after incorrectly flagging it as a spam blog. We had requested a review which did not happen, and on September 28 Google removed all access to the blog, which we are attempting to appeal.

The removal notice appears here.

I am having the same problem with Blogger and Google. Let me reproduce here my post of Monday, May 4, 2009:


MY BLOG IS NOT SPAM

On April 21, 2009, I received a note from Blogger informing me that my blog was locked because its robot spiders have characterized my blog as a spam blog.

It seems that a disgruntled reader or someone unhappy with my response to his or her comment reported my blog as spam and Blogger automatically locked my blog to prevent me from spamming.

On the same day I received the notice from Blogger, I notified them that my blog was not spam. According to Blogger, they would review my case in one or two days. After two days, I sent Blogger an email and received no response.

On April 28, one week later, I sent another note to Blogger requesting them to unlock my blog. They responded by saying that I would receive a reply in one or two days. Since then, I have sent two more emails and have received no response from Blogger.

Today is Monday, May 4, 2009. According to Blogger, in 7 more days they will delete my blog because this is what they do to blogs they consider to be spam.

A note to Blogger: My Blog Is Not Spam.

Here we are: It is September 29, 2009 and I have found no resolution of my situation with Blogger and with Google. My blog is still marked as “spam” even though it is not locked yet. I am afraid that this will happen one of these days, maybe even in response to this post.

This is what Blogger says:

Your blog is marked as spam

Blogger's spam-prevention robots have detected that your blog has characteristics of a spam blog. (What's a spam blog?) Since you're an actual person reading this [emphasis mine], your blog is probably not a spam blog. Automated spam detection is inherently fuzzy, and we sincerely apologize for this false positive.

We received your unlock request on September 23, 2009. On behalf of the robots, we apologize for locking your non-spam blog. Please be patient while we take a look at your blog and verify that it is not spam.

Find out more about how Blogger is fighting spam blogs.


Every week since April 21, 2009 I have been sending a request to Blogger to unlock my blog. Every week for five months I have made the same request and I have never heard from Blogger.

My conclusion: There are no real people working at Blogger because no “actual person” is reading my request to unlock my blog.

My conclusion: Google does not care for bloggers.

I do not want to move to WordPress, but if I do not hear from Blogger soon, I will move to WordPress and then begin a campaign asking bloggers who use Blogger to move to WordPress. Why? Because Blogger does not care.

Will I hear from Blogger and Google? I doubt it! They just don’t care.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Monday, September 28, 2009

Jim West and His SBL Registration Number

Is Chris Heard the Antichrist?

The SBL seems to say so, because Chris’s registration number is 666, the mark of the Beast.

In commenting on Chris’s number, Jim West wrote about his own SBL registration number:

And just for the sake of full disclosure, my registration # is 173. 1, well that's obvious. 7, the number of perfection. 3, the Trinity. Yes, Chris may very well be the Antichrist because this registration # thing really does speak the truth.

Well, if a registration number speaks the truth, then Jim West is in for a big surprise. What Jim forgot about his SBL registration number 173 is that it adds to 11.

And here is what the Encyclopaedia Britannica says about the number 11:

The Number 11.

Sandwiched between the two auspicious and important numbers 10 and 12, the number 11 generally has negative connotations. Bungus stated that 11 has no connection with the divine, and medieval theology refers to the “11 heads of error.” Because at any time one of the 12 zodiacal signs is hidden behind the Sun, the number 11 is often associated with the zodiac. In the Babylonian creation myth Enuma Elish Tiamat, the god of chaos, is supported by 11 monsters.

There you have it: Registration numbers really speak the truth.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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The Bigamy of Lamech

The creation stories in Genesis 1 and 2 and the creation of the first human beings introduce an ideal for marriage that portrays heterosexual and monogamous marriage as the will of God for his creation. This design continues to be the ideal throughout the Bible, even though many deviations from this norm are found within the narratives of the Old Testament.

The apparent reality of monogamous marriages is seen in the many stories of couples in the Old Testament: Adam and Eve (Genesis 2-4), Cain and his wife (Genesis 4:7), Noah and his wife (Genesis 7:7, 17), Noah’s three sons and their wives (Genesis 7:7, 13), Isaac and Rebekah (Genesis 24), Joseph and Asenath (Genesis 41:45), and many more.

From these examples and many others, it is clear that most marriages in Israel were monogamous. In fact, when one looks at the history of Israel narrated in the books of Samuel and Kings, a history which covers a period of about five hundred years, one does not find a single example of bigamy among common people, with the exception of the case of Elkanah, Samuel’s father, who had two wives ( Samuel 1:1-2). It is possible that Elkanah’s case was similar to that of Abraham’s (see below). It ancient Israel, polygamy became popular in the days of the judges and in the period of the monarchy and it was generally practiced by the rich and powerful.

In the Wisdom books, a collection of writings which reflect popular wisdom in Israel and which mirror life in Israelite society, there is no mention of a single case of bigamy. The book of Proverbs, which has much to say about wives, children, and family life never mentions polygamy. The model for marriage in Israelite society is found in the eulogy to the excellent wife (Proverbs 31:10-31), a passage that can only be understood in the context of a monogamous family.

The first case of bigamy in the Old Testament appears in the genealogy of the sons of Cain, when Lamech took two women to be his wives:

19 And Lamech took two wives. The name of the one was Adah, and the name of the other Zillah. 20 Adah bore Jabal; he was the father of those who dwell in tents and have livestock. 21 His brother's name was Jubal; he was the father of all those who play the lyre and pipe. 22 Zillah also bore Tubal-cain; he was the forger of all instruments of bronze and iron. The sister of Tubal-cain was Naamah. 23 Lamech said to his wives: “Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. 24 If Cain's revenge is sevenfold, then Lamech’s is seventy-sevenfold” (Genesis 4:19-24).

According to the writer of the book of Genesis, Lamech was the first bigamist and the first polygamist of the Bible. Lamech’s words in which he boasted to his two wives that he killed a man for wounding him, indicates that his two wives were alive and that they were contemporary rather than successive wives.

The text describing Lamech’s bigamy shows how human activity, including marriage, is affected by sin. Nevertheless, the fact that the statement in Genesis 2:24 pictures the ideal relationship between a man and a woman, it is evident that the author regards monogamy as the norm and that Lamech’s bigamy reflected one aspect of man’s decline from the creator’s pattern for human life.

The Biblical text presents a very negative view of Lamech, a view that may show an ugly aspect of Lamech’s moral character. Lamech not only violated God’s design for monogamous marriage by taking two wives, but he was also a violent man who killed a young man for striking him. Thus, the writer of Genesis presents Lamech as a violent and vengeful man and a murderer, just like his ancestor Cain.

John Goldingay, in his book Old Testament Theology: Israel’s Gospel (Downers Grove: InterVarsity Press, 2003), p. 155 wrote that in Lamech we find “A machismo that reveals itself in classic forms, in the finding of identity and significance in the number of women you possess and the number of men you overwhelm.”

In the genealogy of the sons of Cain, Lamech is the seventh generation from Adam. This contrasts with Enoch who was the seventh generation from Adam in the genealogy of Seth. Thus, the narrator is emphasizing and contrasting the seventh generation from Adam since in the Hebrew Bible, the number seven symbolizes the idea of completeness and fullness.

The narrative of Genesis presents a distinction between the descendants of Cain and the descendants of Seth. The genealogy of Cain represents the line of those people who rebelled against God while the line of Seth represents those people who called the name of the Lord in worship (Genesis 4:26).

While in the seventh generation of Cain, Lamech took two wives and thus rebelled against God’s design for monogamous marriage, Enoch, the seventh in the generation of Seth, walked with God and was no more because God took him (Genesis 5:24).

It seems that the intent of the writer in listing the two contrasting genealogies and emphasizing the seventh generation of each genealogy, was to condemn Lamech’s bigamy. To emphasize that Lamech was a bigamist, the writer said three times that Lamech had two wives (Genesis 4:19, 23a, 23b). This repetition was another way by which the writer emphasized that the polygamous marriage of Lamech was a departure from the order God established at creation.

To the writer of Genesis, Lamech and his family symbolizes a godless culture that is marked by self-aggrandizement and human irrationality that culminates in violence, vengeance, and murder. Lamech also represents the progressive development of the consequences of sin. His polygamous marriage and killing represent the downward moral degeneration of human beings, a moral descent that began with the sin of Adam and Eve, Cain’s murder of Abel, and polygamy and the killing committed by Lamech.

Polygamy became a common practice throughout the Ancient Near East and in many parts of the world. Later on, Biblical laws had to accommodate this deviation from God’s principle by permitting a man to have more than one wife (Deuteronomy 21:15-17).

The patriarchs followed the customs of their culture. For instance, Abraham had only one wife, Sarah. Because Sarah was barren, she gave her handmaid Hagar as a secondary wife to Abraham. This practice was common in the society where Abraham lived. According to the Code of Hammurabi, a husband could not take a second wife unless the first wife was barren. Probably, it is in the context of the barren wife motif that Elkanah’s story should be interpreted.

Although Abraham, Jacob, Esau, and several others had more than one wife, God’s original design at creation was for the “one man, one wife” principle. When God created human beings, he created one man and one woman. God could had given Adam two wives, but he did not.

Barnabe Assohoto and Samuel Ngewa, writing in the Africa Bible Commentary (Grand Rapids: Zondervan, 2006) p. 19 wrote: “God had made Adam only one helper, although he could have made more as Adam still had more ribs.”

When God brought the woman to the man, God also established a principle that promotes monogamy: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Genesis 2:24). In light of God’s ideal for his creation, the modern prohibition against polygamy is consistent with the ethical spirit that we find in the Bible.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Saturday, September 26, 2009

The Jews Never Lived in Jerusalem

So says Sheik Tayseer Rajab Tamimi, chief Islamic judge of the Palestinian Authority.

Bari Weiss, writing for The Wall Street Journal reports that Sheik Tamimi has said that Jerusalem “is solely ‘an Arab and Islamic city and it has always been so.’” Here are two excerpts from the article:

Jews have no history in the city of Jerusalem: They have never lived there, the Temple never existed, and Israeli archaeologists have admitted as much. Those who deny this are simply liars. Or so says Sheik Tayseer Rajab Tamimi, chief Islamic judge of the Palestinian Authority.

Palestinian leaders insist that Jews are transplants in the region, nothing more than white European colonialists. This denial has formed the foundation for their argument that Jerusalem should become Palestine's capital. This is why the previous mufti of the Palestinian Authority, Sheik Ikrama Sabri, dismisses the Western Wall as "just a fence." Yasser Arafat classified it, bizarrely, as "a Muslim shrine." As Saeb Erekat, Arafat's chief negotiator, said to President Clinton at Camp David in 2000: "I don't believe there was a temple on top of the Haram [holy site], I really don't."

Another Palestinian, Shamekh Alawneh, a lecturer in modern history at Al Quds University, said that “the Jews invented their connection to Jerusalem. It has no historical roots.” According to Alawneh, “the Jews are engaging in an attack on history, theft of culture, falsification of facts, erasure of the truth, and Judaization of the place.”

Jews today who live in the modern state of Israel have a strong connection with Jerusalem through the early Israelites who lived in that place. From the days David conquered the city 3,000 years ago until now, ancient Israelites and modern Jews have declared that Jerusalem is “the City of the LORD, the Zion of the Holy One of Israel” (Isaiah 60:14).

This is the reason Israelites of old and modern Jews can say with confidence:

If I forget you, O Jerusalem, let my right hand wither! Let my tongue cleave to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy! (Psalm 137:5-6).

The fact is, that both Palestinians and Israeli Jews have roots in Jerusalem. Palestinians lived in Jerusalem before the formation of the state of Israel and many Jews lived there even before Israel became a nation. The issue facing Palestinians and Jews is how to live together and still allow Jerusalem to be a holy place for Jews, Moslems, and Christians.

As long as this animosity between the two groups exists, there will be no peace in Jerusalem. The Jewish people are willing to recognize the national ambitions of the Palestinians but Palestinians must also recognize that Israel exists as a nation and that it also has a claim on Jerusalem. This is easier said than done, as the many years of hostility between Palestinians and Jews have demonstrated.

A prayer for Jerusalem:

“May those who love you be secure. May there be peace within your walls and security within your citadels. For the sake of family and friends, Peace be within you” (Psalm 122:6-8).


Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Phoebe: A Diakonos

Elizabeth McCabe of Hebrew Union College has a good article on Phoebe, a woman in the early church who appears in the New Testament as a deacon and as a leader of the church. Her article appears on the SBL Forum.

The following is an excerpt from the article:

Phoebe: A Diakonos

Of all New Testament women, Phoebe might be the most hotly debated in terms of her role in the early church. She is described in Romans 16:1 as a diakonos, which is generally masked in English translations as “servant.” However, diakonos is the same word that Paul uses to describe his own ministry (1 Cor 3:5; 2 Cor. 3:6, 6:4, 11:23; Eph 3:7; Col 1:23, 25), but it is unlikely that this parallel could ever be gleaned from English translations alone.

What is more is that the title of Phoebe as a diakonos accounts for the “first recorded ‘deacon’ in the history of Christianity.” Phoebe is tied to a specific local church, the church at Cenchrea, which makes her appointment a local function. Furthermore, the combination of diakonos with ousa “points more to a recognized ministry” or a “position of responsibility within the congregation.” “Minister” would be an acceptable translation in this regard or perhaps more appropriately, “[kai] also a minister,”whereas “servant” would prove inadequate. If Paul were simply aiming to convey a sense of service to her local church, this “would have probably been expressed by use of ‘diakoneō’ (Rom 15:25) or ‘diakonia’ (1 Cor 16:15).”[2]

The alternate definition for diakonos, namely an “intermediary” or “courier,” is also appropriate here. Diakonos in this regard means “one who serves as an intermediary in a transaction.”[3] In terms of Phoebe, this distinction would classify her as the letter carrier to the book of Romans. In light of the fact that many letters did not reach their designated locations in antiquity, the appointment of a woman as the carrier of the book of Romans is noteworthy, particularly since Romans is arguably the most significant book in the New Testament.

Phoebe: A Prostatis

In addition to being identified as a diakonos, Phoebe is also identified as a prostatis in Romans 16:2. Because prostatis is a hapax legomenon, translations have often been at odds to define this term, most settling with “helper.” But is “helper” true to the nature of this position in antiquity? In determining the proper definition and connotation of prostatis, I will examine its verb form proistēmi in the New Testament to gain a better understanding of the semantic range of prostatis.

Proistēmi in the New Testament

The verb form of prostatis, proistēmi, occurs eight times in three different contexts in the New Testament. These contexts include church leadership (Rom 12:8; 1 Thess 5:12; 1 Tim 5:17), household management (1 Tim 3:4, 5, 12), and the practice of good deeds (Titus 3:8, 14). For the purposes of this article, the first context, proistēmi in church leadership, will take priority in my analysis.

In 1 Tim 5:17, the term hoi proestōtes is used in describing the presbuteroi. This verse can be translated, “Let the elders who rule [hoi proestōtes] well be counted worthy of double honor, especially those who labor in the Word and in teaching.” Hoi proestōtes is rendered by different nuances in translations, including “rule” (American Standard Version: ASV, English Standard Version: ESV, King James Version: KJV, New American Standard: NAS, New King James Version: NKJV, New Revised Standard Version: NRSV); “direct the affairs of the church” (New International Version: NIV, Today’s New International Version: TNIV); “do their work” (New Living Translation: NLT); and “well-leading” (Young’s Literal Translation: YLT). In whatever fashion, proistēmi is utilized, however, a leadership capacity is being conveyed. Some type of leadership position is in order, for proistēmi can be defined as “to exercise a position of leadership, rule, direct, be at the head (of),”[10] which are all perfectly appropriate here.

Romans 12:8 writes of ho proistamenos, which is used in describing the different gifts that are bestowed upon members of the body of Christ. It reads, “the one who exhorts, in exhortation, the one who gives, in liberality, the one who leads [ho proistamenos], in diligence, the one who shows mercy, in cheerfulness.” Every English translation surveyed conveys the idea of leadership for ho proistamenos: “he that ruleth” (ASV, KJV), “he who leads” (NAS, NKJV), “the one who leads” (ESV), “the leader” (NRSV), “leadership” (NIV), “to lead” (TNIV), “leadership ability” (NLT), and “he who is leading” (YLT).

Read the article in its entirety by visiting the SBL Forum.

An expanded version of McCabe’s article will appear in vol.1 of Women in the Biblical World: A Survey of Old and New Testament Perspectives (ed. Elizabeth A. McCabe; Lanham: University Press of America, 2009).

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Friday, September 25, 2009

Egyptian Coins from Joseph’s Time


Photo: Egyptian Coins



The Jerusalem Post is reporting that archeologists have discovered Egyptian coins bearing Joseph’s image:

Archeologists have discovered ancient Egyptian coins bearing the name and image of the biblical Joseph, Cairo's Al Ahram newspaper recently reported. Excerpts provided by MEMRI show that the coins were discovered among a multitude of unsorted artifacts stored at the Museum of Egypt.

According to the report, the significance of the find is that archeologists have found scientific evidence countering the claim held by some historians that coins were not used for trade in ancient Egypt, and that this was done through barter instead.

The period in which Joseph was regarded to have lived in Egypt matches the minting of the coins in the cache, researchers said.

"A thorough examination revealed that the coins bore the year in which they were minted and their value, or effigies of the pharaohs [who ruled] at the time of their minting. Some of the coins are from the time when Joseph lived in Egypt, and bear his name and portrait," said the report.

The discovery of the cache prompted research team head Dr. Sa'id Muhammad Thabet to seek Koranic verses that speak of coins used in ancient Egypt.

"Studies by Dr. Thabet's team have revealed that what most archeologists took for a kind of charm, and others took for an ornament or adornment, is actually a coin. Several [facts led them to this conclusion]: first, [the fact that] many such coins have been found at various [archeological sites], and also [the fact that] they are round or oval in shape, and have two faces: one with an inscription, called the inscribed face, and one with an image, called the engraved face - just like the coins we use today," the report added.

The same report is being released by the MEMRI, The Middle East Media Research Institute. The following is an excerpt from their news release:

"In an unprecedented find, a group of Egyptian researchers and archeologists has discovered a cache of coins from the time of the Pharaohs. Its importance lies in the fact that it provides decisive scientific evidence disproving the claim by some historians that the ancient Egyptians were unfamiliar with coins and conducted their trade through barter.

"The researchers discovered the coins when they sifted through thousands of small archeological artifacts stored in [the vaults of] the Museum of Egypt. [Initially] they took them for charms, but a thorough examination revealed that the coins bore the year in which they were minted and their value, or effigies of the pharaohs [who ruled] at the time of their minting. Some of the coins are from the time when Joseph lived in Egypt, and bear his name and portrait.

"There used to be a misconception that trade [in Ancient Egypt] was conducted through barter, and that Egyptian wheat, for example, was traded for other goods. But surprisingly, Koranic verses indicate clearly that coins were used in Egypt in the time of Joseph.

"Research team head Dr. Sa'id Muhammad Thabet said that during his archeological research on the Prophet Joseph, he had discovered in the vaults of the [Egyptian] Antiquities Authority and of the National Museum many charms from various eras before and after the period of Joseph, including one that bore his effigy as the minister of the treasury in the Egyptian pharaoh's court."

The news report uses both the words “charms” and “coins.” The reliability of the information in the report is problematic because it is doubtful that coins were used this early in the Ancient Near East.

Daniel McClellan has a post in which he says that the coins in the picture above are not coins but scarabs. Daniel wrote:

As an undergrad I worked for two years gathering images and doing charts and some illustrations for an illustrated introduction to the Old Testament, and I recognize a few of the scarabs in the photo on the left (yeah, they’re scarabs, not coins). I can’t find pictures of all of them, but I did find pictures of the two bigger ones on the bottom left and right

The article says the Qu’ran claims there were coins in Egypt during the time of Joseph, so the article seems to be apologetic aimed at substantiating that claim. If the photo is really of the claimed coinage, however, then it’s a hoax.

Visit Daniel’s blog a take a look at the pictures mentioned in this excerpt from his blog.

Although it would be nice to say that this finding is an evidence for the existence of the biblical Joseph, the evidence provided in this report, coming from a group trying to prove the reliability of the Qu’ran, is very weak and should be taken with a lot of skepticism.

What is needed now is for a group of independent archaeologists to do a scientific study of the findings and publish a report for the impartial evaluation of scholars and other specialists.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Ten Awful Movies of the Last Decade

The Chicago Tribune has compiled a list of ten movies that are so bad that the Tribune’s movie critics could not award them even a single star. According to the movie critics, these ten awful movies are so pathetic that they wonder how these movies found their way into production in the first place.

Have you seen any of these ten awful movies of the last decade?

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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What Was the Donkey Doing in Its Master’s Crib?

A few days ago, I was reading Joel Hoffman’s post on Isaiah 1:3 at God Didn't Say That and something he wrote called my attention.

First, let me cite the Biblical text:

“The ox knows its owner, and the donkey its master’s crib; but Israel does not know, my people do not understand” (Isaiah 1:3 NRSV).

In his study of this text Joel wrote: “When I read ‘children…cribs,’ I naturally think of, well, children and cribs, that is, children and where they are kept.”

The reason Joel’s statement called my attention was a situation that occurred in Long Island several days ago.

A New York woman was visiting family in Long Island when her daughter awoke crying in the middle of the night. The mother rushed to her daughter’s room and to her surprise she found a snake in her daughter’s crib. Neither the woman, nor her family, nor the officers with the department of animal control knew from where the snake came.

This brings me to the Isaiah text: If the donkey knows its master's crib, how did the donkey get to the baby’s crib?

The question is rhetorical, of course, because the problem with the question arises due to an unfortunate translation of the NRSV. But the NRSV is not alone in talking about a crib. Several translations, including the KJV, the ESV, the NJB, and the TNK translate the word ‘ēbûs as “crib.” The word is better translated as “feeding-trough” (HCSB).

The word “crib” comes from the Old English word “cribb” which means “manger” or “stall.” But the word “crib” does not mean that to many people today. As Joel said, whenever the word “crib” appears people will think of children and their beds, that is, the place where children sleep.

In his oracle to Israel, Isaiah was comparing the unfaithfulness of Israel toward their God with the faithfulness of animals toward their owners. The NET version paraphrases Isaiah 1:3 as follows: “An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.”

Isaiah’s words are spoken in the context of a covenant violation. The appeal to heavens and earth in verse 1 is a call to the witness of the covenant to hear the case God brings against his people. The word “know” is also related to the covenant as its refers to Israel’s relationship with the Lord which was established at Sinai. If brute animals knew their masters and where their food was set, Israel should know better.

The use of the word “crib” by the NRSV and other translations is not without precedent. The allusion to the crib, to the ox, and to the donkey (or the ass, since these days polite people refrain from using the word “ass” in conversation), may be a veiled reference to the manger scene at the occasion when the Christ child was placed on a crib. The view that the ox and the ass were present at the birth of Christ is taken from the gospel of Pseudo-Matthew, v. 14:

“On the third day after the birth of our Lord Jesus Christ holy Mary went out from the cave, and went into a stable and put her child in a manger, and an ox and ass worshipped him. Then was fulfilled that which was said through the prophet Isaiah: ‘The ox knows his owner and the ass his master’s crib.’”

The interpretation that says that Isaiah 1:3 contains a Messianic prophecy is not derived from a historical understanding of the text. This Messianic interpretation reflects the efforts of the early church to find Christ, his birth and his mission, predicted in the texts of the Old Testament. In his commentary on Isaiah 1-12 (Minneapolis: Fortress Press, 1977), p. 182, Hans Wildberger wrote:

“Parenthetically, the pious and harmless belief that the ox and ass worshiped Christ in the manger provided [John] Calvin with another occasion for anti-Papist polemic: “they have falsely alleged that the oxen and asses in the stall worship Christ when he was born; by which they show themselves to be egregious asses.”

In light of the confusion the word “crib” creates in the minds of many readers, it is best to adopt the translation offered by the Holman Christian Standard Bible (HCSB): “The ox knows its owner, and the donkey its master’s feeding-trough, but Israel does not know; My people do not understand” (Isaiah 1:3 HCSB).

If you accept the translation proposed by the HCSB, you have to dismiss the Messianic interpretation of Isaiah 1:3.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Thursday, September 24, 2009

Holding the Bible Hostage

David Kerr at Lingamish has an interesting article about the Bible in Portuguese.

It seems that the Bible Society of Brazil uses copyright restrictions to forbid individuals and institutions from making digital texts and audio files of Portuguese Bibles available freely online.

It is sad that Bible Societies are using their translations to make money rather than to make God’s Word available to people everywhere. When translating the Bible is turned into a profit-making business, we know that the church is in trouble.

As David wrote: “To paraphrase Emerson, make the Bible illegal and we all become criminals.” As a Brazilian, I am appalled that the Bible Society of Brazil does not allow the Portuguese version of the Bible to be posted online. I am going to work hard to change this shameful situation.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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The Lost Tribes of Israel: A World History




The Oxford University Press blog is announcing the publication of the book The Ten Lost Tribes: A World History by Zvi Ben-Dor Benite. The author is an Associate Professor in the Department of History and the Department of Middle Eastern and Islamic Studies at New York University.

According to the blurb in the OUP blog, the book “looks at the legendary story of the ten lost tribes of Israel and offers a unique prism through which to view the many facets of encounters between cultures, the processes of colonization, and the growth of geographical knowledge.”

Unfortunately, the OUP blog does not offer a view of the table of contents. Thus, it is impossible to say much about the book. The blog, however, offers an excerpt from the introduction of the book. The introduction of the book is a retelling of the events in 1 Kings 11-12 and how the “ten tribes” were scattered by the Assyrians.

Without evaluating the merits of the book, I reproduce here the excerpt from the introduction of the book:

In the beginning, there was one unified kingdom under the great kings, David and Solomon, in the land of Israel, home of the twelve tribes, who had descended from the third patriarch, Jacob. Things were good under Solomon and the kingdom enjoyed prosperity and many years of peace. However, as Solomon aged, he began to sin. He married foreign women and worshipped their gods. He even built altars for these gods in Jerusalem, next to the temple he himself had built for the Lord God. As a result, God becomes angry with him and sends his messenger Ahijah the Shilonite to a “mighty man of valor” from the tribe of Ephraim, Jeroboam, son of Nebat. He is to lead the Ephraimites out of the kingdom and tear it into two.

As the biblical account has it, on his way out of Jerusalem, Jeroboam encounters Ahijah, who in a dramatic gesture tears his own new garment into twelve pieces. He then turns to Jeroboam: “take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee.” Ahijah explains that one tribe, Judah, will remain in the hands of the Davidic house, “for my servant David’s sake and for Jerusalem’s sake, the city that I have chosen out of all the tribes of Israel.” The prophet soon repeats this message, again speaking of God’s plan to divide up the united Davidic kingdom: “But I will take the kingdom out of his son’s hand and will give unto thee even ten tribes”.

This prophecy is the first mention in the biblical narrative of the “ten tribes” – indeed, it coins the term, which appears nowhere else in the Hebrew Bible of the New Testament. Here, it appears twice within a few verses. God chooses a man specifically from the tribe of Ephraim for the job of leading the ten tribes. Ephraim and Manasseh, sons of Jacob’s most beloved lost son, Joseph, receive a deathbed blessing from the patriarch. Like Judah, they belong in the category of “blessed tribes.” But while both of them are blessed, in a significant dramatic gesture, Jacob crosses his arms and places his right (indicating greater blessing) hand on the head of his youngest grandson – Ephraim.

Ahijah’s prophecy quickly becomes reality. Solomon’s son and successor, Rehoboam, is far less smart than his father and grandfather. He rules tyrannically and foolishly and abuses the dominion over the rest of the tribes given to the tribe of Judah. Schisms and unrest spread among the people of the kingdom. Armed with God’s promise, Jeroboam rebels and leads his tribe of Ephraim to secede from the united Davidic kingdom, creating a separate dominion in the northern part of the Holy Land. Nine other tribes follow him, and the Ephraimite monarchy becomes the kingdom of Israel, home of the ten tribes. The great united kingdom of Israel no longer exists. Instead, there are the smaller Israel and Judah. The new Israelite kingdom controls an expanse of land from a point only a few kilometers north of Jerusalem to the mountains of Lebanon. In the south, the house of David remains with only two tribes, Judah and its smaller neighbor, Benjamin, and wth the temple in Jerusalem, which is still the cultural and religious center of all twelve tribes.

But the story does not end there. Fearing that the people of the new secessionist kingdom might revert to Judah’s dominion when they go to worship in Jerusalem, Jeroboam decides to build a new center for worship within the boundaries of his won domain. The Bible tells us that he “took two calves of gold” and said to the people: “It is too much for you to go up to Jerusalem: behold they gods, O Israel, which brought thee up out of the land of Egypt”. Jeroboams’s political and cultural shrewdness proves to be grave error with everlasting consequences. Worshipping the two calves is the “original sin” of the ten tribes, and it never leaves them…

In a typical burst of wrath, God vows to destroy not only the clan of Jeroboam, but his entire kingdom. The same Ahijah the Shilonite delivers another horrifying prophecy: “For the Lord shall smite Israel as a reed is shaken in the water and he shall root up Israel out of this good land which he gave to their fathers and shall scatter them beyond the river because they have made their graves provoking the Lord to anger”. This banishment form the divine domain, perhaps a historical recasting and transposition of the story of the expulsion from Eden, is crucial in the later formulations of the tribes’ location. It would later be come to be understood as expulsion from the inhabited civilized world.

In the wake of Ahijah’s prophecy, the Israelite kingdom is plunged into 200 years of political turbulence that culminate in its destruction. The house of Jeroboam falls first, and the kingdom sees many dynasties rise and fall. None of the kings removes the golden calves that had made God so angry. On the contrary, they begin worshipping even more foreign gods. The country continues to suffer from chronic political instability. Israel’s end finally comes when the Assyrian Empire, the “Rod of God,” as the prophet Isaiah so loved to call it, conquers Israel and deports its people. The biblical narrative laconically reports, “In the ninth year of Hoshea, the king of Assyria took Samaria and carried Israel away into Assyria and places them in Halah and in Habor by the river of Gozan and in the cities of the Medes”.

The authors of 2 Kings hasten to remind the reader why it all happened: because Israel had sinned against God and deserted him. “Therefore the Lord was very angry with Israel and remove them out of his sight; there was none left but the tribe of Judah only”….

You can order the book from Amazon.com.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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The Nation of a Thousand Gods



Image: A Hittite Monument




When I was doing my graduate studies at The Southern Baptist Seminary, I wrote a resaerch paper, 100 pages long, on the Hittites and their contribution to the Ancient Near East. As a result of that work, I almost became a Hittitologist.

Some day I may share my work on the Hittites with the readers of this blog. Because of my research, I gained as new appreciation for the Hittites, their culture, and the legacy they left behind.

The Hittites called themselves “A Nation of a Thousand Gods.” There is a book, written in French, that lists more than 800 names of the gods in the Hittite pantheon. One of these thousand gods was the God of the Hebrews. Some day I will explain this title in more detail.

Haaretz has a review of a book that describes the Hittites, their language, and civilization. It is a good review and it provides a good introduction to the Hittites. The only problem is that the book is in Hebrew.

I have taken the liberty to reproduce the review in its entirety. The reason I do so is because most people know little about the Hittites and because this review offers an excellent introduction to the nation of a thousand gods.

The Hittites and Their Civilization, by Itamar Singer. The Bialik Institute, the Library of the Encyclopaedia Biblica, and the Project for the Translation of Literary Masterpieces (Hebrew), 312 pages, NIS 111

During the Late Bronze Age, in the second half of the second millennium B.C.E., the Hittites ruled a mighty empire that stretched from Anatolia (modern Turkey) and northern Syria toward Egypt, Babylonia, Assyria and Ahhiyawa (the Mycenaean entity in the Aegean). As was the way of ancient empires, the Hittites' state collapsed and their rich culture sank into oblivion. Apart from mentions in the Bible, no written traces were know to have survived. And though Hittite civilization has been excavated and published extensively over the past hundred years, it still remains largely unknown to the general public.

This long-awaited book from Itamar Singer, professor emeritus at Tel Aviv University, and one of our generation's leading Hittitologists, is the first in Hebrew on the topic. It is an up-to-date volume that addresses the general - although it must be said, educated - public. Basing himself on texts and archaeology, he reconstructs Hittite culture in a captivating way, so that even the uninitiated can follow the Hittites' cultural history. Each chapter is devoted to a specific topic and documents translated into clear and simple Hebrew can be found at the end of the book. The author also offers suggestions for additional reading.

The roots of Hittite culture are Indo-European, mingled with native Anatolian traditions of proto-Hattian in the north and Hurrian elements in the east and south (we owe much of our knowledge of these traditions to the Hittite archives). Added to these were Mesopotamian and Syrian influences. The Hittite language is an Indo-European language, like Persian, Sanskrit and its offshoots, and most of the languages of Europe. It is the oldest of the Indo-European languages to have been written - in cuneiform; even more ancient than Greek and Latin.

Diplomatic correspondence

However, the breakthrough in the deciphering of Hittite is credited to Czech Assyriologist Bedrich Hrozny, who based his work on Knudtzon's insights. In a lecture Hrozny delivered in 1915 to the German Oriental Society, which had put at scholars' disposal the tablets discovered at Hattusa (modern Bogazkoy, Turkey), he focused on the sentence nu NINDA-an ezzatteni watar-ma ekutteni.

As an Assyriologist familiar with Akkadian and Sumerian cuneiform, Hrozny recognized the ideogram "NINDA" - "bread" - and assumed that the word "ezzatteni" would represent eating, from a root common to Greek, Latin and the German word essen. The word "watar" resembles English "water," German "Wasser," and it is followed by a conjugation of the verb "to drink" - "ekutteni." The suffix "-teni" at the end of the verbs was identified as second-person plural, and so he translated: "Then you will eat bread and drink water."

Bogazkoy is what remains of the site of ancient Hattusa, capital of "The Land of Hatti" (as it was called by its inhabitants of various ethnic origins), about 160 kilometers east of Ankara. Its excavation began in 1906 with funding from the German Oriental Society, and today it is on UNESCO's list of World Heritage Sites. The city's excavations yielded tens of thousands of cuneiform diplomatic, administrative and legal documents as well as religious and mythological texts, from which it is possible to reconstruct the history of the Hittite kingdom, society and religion.

The documents also describe the religious rites and the items that were provided to those ceremonies' participants from temple storehouses - for example, the large temple in Hattusa was surrounded by storehouses and the officiants lived in its annex. The descriptions of Hittite festival observances illuminate the rituals in temples both inside the city and outside of it, in nature. Images of the kingdom's gods were engraved in the smooth rock faces of the chambers of the sanctuary at Yazilikaya, north of Bogazkoy, which was dedicated to the main pair of gods in the Hittite pantheon - the Storm God and his mate. In the large gallery, a procession of gods stride toward a procession of goddesses, gathering in the temple for the New Year. Above them, their (Hurrian) names are carved in Luwian hieroglyphics (named after an Indo-European language the Hittites used for writing on seals and on stone). The small gallery may have served as a royal funerary shrine as suggested by the gods of the underworld depicted in it.

One can also learn about the gods' appearance from the documents and from the archaeology. Documents from the end of the empire detail the shape of divine statues, their symbols and dwellings. It emerges that "the thousand gods of Hatti" can appear in the shape of humans, of animals or of various objects and monuments.

Leaving their mark on Israel

Many diplomatic treaties were found in the Hattusa archives, which constitute a milestone in the development of political thought. In the 13th century, after the Battle of Kadesh, the policy pursued by King Hattusili III led to the signing of the "Silver Peace" (so called because of the silver tablets on which the original treaty was inscribed) with Ramses II. A reproduction of it is set into the entrance to the Security Council chamber at the United Nations as a model for the nations of the world. The original Akkadian version of the silver peace treaty, on clay tablets, was discovered by Hugo Winckler in 1906 and its translation into the ancient Egyptian language is inscribed on the walls of the Temple of Amun at Karnak.

In the treaty, the powers agree to refrain from hostile actions and to cooperate with each other. Eventually Ramses II even married a Hittite princess. In the era of the Hittite-Egyptian peace, the two powers enjoyed stable relations and exchanges of gifts. Diplomats, merchants, craftsmen and members of other professions passed back and forth through Palestine (and perhaps even settled there), leaving behind material objects, mostly seals and a handful of works of art. Along with the objects, technologies and ideas were also transmitted that left their marks on the cultures of Canaan and Israel.

Biblical parallels

There is also a clear parallel between the Bible and Hittite writings in other areas. In the mythological texts, there is the creation of man from clay, an idea shared by the cultures of Mesopotamia, Egypt and Greece. Or in the law - in the statutes on marital status, the law of levirate marriage and the laws concerning rape.

With the fall of the empire, Hittite fugitives from Anatolia fled to relatively peaceful southern Anatolia and northern Syria, where some measure of Hittite culture could still be found. Neo-Hittite kingdoms arose there, most notably Carchemish, which was ruled by viceroys, sons of the Hittite king starting in the 14th century B.C.E. These kingdoms, which survived the tempestuous period of the 12th century into the first millennium B.C.E., continued Hittite traditions such as monumental inscriptions in Luwian. These are the Hittites whom the biblical author had in mind when labeling some foreigners as Hittites.

Itamar Singer's book is a treasure trove of knowledge celebrating the Hittites. It answers to the lack of a Hebrew book on the Hittites and their culture, which is one of the pillars of Western civilization.

I hope Singer’s book will be translated into English as soon as possible.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Wednesday, September 23, 2009

Treasures from the Royal Palace at Qatna

Photo: Ruins of the Royal Palace at Qatna




German archeologists have discovered a burial chamber in an ancient royal palace at Qatna in Syria. The archaeologists involved in the excavation said that the burial chamber contains hundreds of bones and treasure thought to be 3,500 years old.

The following are excerpts from the news report:

The grave in the former city of Qatna's royal palace contains the remains of at least 30 people and is regarded as particularly spectacular because it had not been previously disturbed by grave robbers, archeologist Peter Pfaelzner told reporters on Monday.

"It's possible that the remains belong to members of the royal family or household," the University of Tuebingen archaeologist said.

"We still do not know exactly what role the new burial chambers played related to what we have already found," he added in comments to the daily Sueddeutsche Zeitung. "There is enough work here for generations of archaeologists."

The burial chamber was found in the Bronze Age city of Qatna, one of the most important kingdoms in ancient Syria. At its height, Qatna was home to some 20,000 and a major trading crossroads from Mesopotamia to the Mediterranean and from Anatolia to Egypt. Qatna's enemies burned down the city in 1340 B.C.

Alongside the bones, archeologists found ceramic pots, as well as containers made from alabaster and granite, originally from Egypt. Gold jewels and the stone sculpture of a monkey were also found.

The article contains photos of some of the artifacts found during the excavation.

Another extensive article is found at Science Daily.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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A Ritual Bath (Mikveh) Discovered Near Western Wall

The Israel Antiquities Authority is reporting that a large ritual bath was discovered near the remains of the Second Temple. The following is an excerpt from the article:

A large and impressive ritual bath (miqve) from the end of the Second Temple period was recently uncovered in archaeological excavations the Israel Antiquities Authority is carrying out in the Western Wall tunnels, in cooperation with the Western Wall Heritage Foundation.

The miqve was discovered inside the western hall of a splendid structure that is located just c. 20 meters from the Western Wall. Parts of the building were discovered in the past and the Israel Antiquities Authority is currently exposing another one of the three halls inside it. It is one of the most magnificent structures from the Second Temple period ever to be uncovered.

The edifice is built of very delicately dressed ashlar stones and the architectural decoration in it is of the highest quality. From an architectural and artistic standpoint there are similarities between this structure and the three magnificent compounds that King Herod built on the Temple Mount, in the Cave of the Patriarchs and at Allonei Mamre, and from which we can conclude the great significance that this building had in the Second Temple period.

In his book The War of the Jews, Josephus Flavius writes there was a government administrative center that was situated at the foot of the Temple. Among the buildings he points out in this region were the council house and the “Xistus”- the ashlar bureau. According to the Talmud it was in this bureau that the Sanhedrin – the Jewish high court at the time of the Second Temple – would convene. It may be that the superb structure the Israel Antiquities Authority is presently uncovering belonged to one of these two buildings.

According to archaeologist Alexander Onn, director of the excavation on behalf of the Israel Antiquities Authority, “It is interesting to see that in the middle of the first century CE they began making changes in this magnificent structure – at that time it was no longer used as a government administrative building and a large miqve was installed inside its western hall where there were c. 11 steps that descend to the immersion pool. It seems that the city of Jerusalem grew in this period and it became necessary to provide for the increased ritual bathing needs of the pilgrims who came to the Temple in large numbers, especially during the three pilgrimage festivals (Shlosha Regalim). Immersing oneself in the miqve and maintaining ritual purity were an inseparable part of the Jewish way of life in this period, and miqve’ot were absolutely essential, especially in the region of the Temple.”

Read the news release in its entirety here.

The article also contains a link to download high resolution pictures of the Mikveh.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Remains from the Trojan War

Reuters is reporting that archaeologists have found the remains of a man and a woman in the ancient city of Troy in Turkey. According to the report, the couple probably died in 1,200 B.C., during the time of the Trojan War as reported by Homer.

The following is an excerpt from the article:

The discovery could add to evidence that Troy’s lower area was bigger in the late Bronze Age than previously thought, changing scholars’ perceptions about the city of the “Iliad.”

If the remains are confirmed to be from 1,200 B.C. it would coincide with the Trojan war period. These people were buried near a mote. We are conducting radiocarbon testing, but the finding is electrifying.”

Ancient Troy, located in the northwest of modern-day Turkey at the mouth of the Dardanelles not far south of Istanbul, was unearthed in the 1870s by Heinrich Schliemann, the German entrepreneur and pioneering archaeologist who discovered the steep and windy city described by Homer.

Read the news release in its entirety by clicking here.

View pictures of the site here.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary


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Tuesday, September 22, 2009

The Word "Sword" in the Old Testament

I have been doing research in preparation to write an article about the sword in the Old Testament. To my amazement (but should I be amazed?), I have discovered that there is little agreement among scholars and English translations on how many times the word “sword” appears in the Old Testament.

The Hebrew word for sword is חֶרֶב , but even the lexicons cannot agree with the number of occurrences of the word “sword” in the Hebrew Bible. Here is what I found:

Brown, Driver, and Briggs (BDB): 411 times
Koehler-Baumgartner (KB): 410 times
Theological Dictionary of the Old Testament, following KB: 410 times
Theological Workbook of the Old Testament: 407 times
Lisowski’s Konkordanz: 403 times (unless I missed the count)

In order to see how the English versions handle the word “sword,” I used BibleWorks 7 and searched all the English translations listed there. The results below include the word “sword” in the singular plus the word “swords” in the plural.

Some versions, like the NIV, translates the Hebrew expression “men who drew the sword” as “swordsmen” while the NJB and the NRSV translate the same Hebrew expression as “men bearing arms.” Such a variation in the translation of the Hebrew word is not included in the totals. Other English versions translate the singular word “sword” as plural “swords.” Thus, the total number for each translation will include both the singular and the plural. With this in mind, here are the results:

The American Standard Bible: 428 (singular) + 23 (plural)
The Bible in Basic English: 425 + 38
The Darby Bible: 419 + 25
The Douay-Rheims Bible: 460 + 34
The English Standard Version: 419 + 29
The Geneva Bible: 420 + 26
The Holman Christian Standard Bible: 365 + 33
The Jewish Publication Society: 394 + 17
The King James Version: 429 + 24
The New American Bible: 438 + 31
The New American Standard Bible: 423 + 26
The New English Translation: 294 + 38
The New Jerusalem Bible: 424 + 32
The New King James Bible: 422 + 27
The New Living Bible: 184 + 54
The New Revised Standard Bible: 474 + 37
The Revised Standard Bible: 480 + 34
The Revised Webster Bible: 424 + 24
The Young Literal Translation: 421 + 21

The results above may not be 100% accurate because I did not compare every occurrence of the Hebrew word with its equivalent in English translations. What the numbers above show is the number of times the word “sword” or “swords” appears in an English translation when compared with the number of times the word “sword” or “swords” appear in the Hebrew Bible. It is also possible that the English translations used other Hebrew words and translated them as “sword” or “swords.”

But the results show three important things:

1. English translations are not consistent in translating Hebrew words. It is true that it is impossible to translate consistently word for word from the Hebrew, since no translation is a literal translation of the Hebrew original.

2. It is impossible for a person to depend on one version alone, since is many cases, a translation may not reflect the real intent or the original words of the author or authors who wrote in Hebrew.

3. Whenever a person is doing a study of a biblical word, one must not depend on an English translation alone. Since most people do not have a basic knowledge of Hebrew, it becomes imperative that they consult Hebrew lexicons, commentaries, and other resources in order to gain an accurate meaning of a Hebrew word.

In conclusion, let me say that no one should be shaken by the differences we find in English translations of the Bible. We have to remember that no translation is meant to be a word-for-word translation of the Hebrew and Greek. Rather, the intent of a translation is to provide an accurate understanding of the message of the Bible.

Every translation of the Bible is good and every translation of the Bible has its flaws. No translation of the Bible will translate a certain Hebrew word the way I think it should be translated, but in the end, a translation will carry the message that God cares for us and that he demonstrated his love for us by sending Jesus Christ to reveal the magnitude of God’s love. And that is all we need to know.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Monday, September 21, 2009

H. G. Wells: 143 Years Old Today

National Geographic has two great articles on H. G. Wells who is celebrating his birthday today. If H.G. Wells were alive today, he would be 143 years ago.

According to one of the articles, “Wells, often called the father of science fiction, produced an explosive array of ideas and inventions that are now staples of the genre and, in some case, everyday items—including time travel, lasers, invisibility, interplanetary war, wireless communications, and answering machines.”

Read more about H. G. Wells’s inventions here.

To find out how well do you know H.G. Wells and to test your knowledge his life and works, click here.

To read about H.G. Wells’s 10 predictions (with pictures) that have and have not yet come true, click here.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Stolen Antiquities

The Washington Post reported in its Saturday edition that authorities in Iraq “have arrested three men on charges they were trying to traffic stolen antiquities, including the bust of a Sumerian king.”

According to the report, “the men had eight pieces from the Sumerian period, which dates from around 4000 B.C. to 2000 B.C., that they were trying to sell.”

The trafficking of stolen antiquities is a worldwide problem that must be stopped. However, as long as there are people who want to make money by selling stolen antiquities and as long as there are people who are willing to buy stolen antiquities, the problem will remain.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

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Sisera’s Mother

This is my last post on Deborah (at least for a while). To read all my posts on Deborah, see below.

The story of Deborah is a story probably written by a woman, a story that is focused on four different women, each with a specific role in the development of the story.

The first woman and the main character of the story is Deborah. She was a judge, a prophetess, and a mother in Israel. Deborah received a special call from God to deliver the Israelites from the oppression of the Canaanites. The people respected Deborah because of her official role as a judge in Israel. They also respected her as a person capable of settling disputes since the people of Israel came to her at Ramah. Deborah was well respected in Israel as a person of integrity, courage, and wisdom.

The second woman was Jael, the wife of Heber, a Kenite who was a descendant of the family of Hobab. When Sisera’s army was defeated by Israel’s army under the command of Barak, Sisera sought refuge in Jael’s private tent, believing he would be safe because Jabin, king of Hazor, had a peace treaty with Heber’s family. However, in the conflict between the Israelites and the Canaanites, Jael took Israel’s side and killed Sisera with a tent peg.

The third woman, the subject of this post, was Sisera’s mother. In the story, Sisera’s mother is introduced as a woman waiting for her son to return from the battle with the spoils of war. She looks out of the window with impatience, worried about her son’s delay, with foreboding that something bad has happened to him, with a cry of anguish that expressed the anxiety and alarm of a desperate mother.

The fourth woman, or a group of women, are the ladies who were at the service of Sisera’s mother. The ladies of the palace tried to console Sisera’s mother by saying that Sisera would soon return, bringing with him an abundance of booty, and that his return was delayed because there was so much spoil to divide among the soldiers.

The text dealing with Sisera’s mother is found in Judges 5:28-30:

28 “Out of the window she peered, the mother of Sisera wailed through the lattice: ‘Why is his chariot so long in coming? Why tarry the hoofbeats of his chariots?’ 29 Her wisest princesses answer, indeed, she answers herself, 30 ‘Have they not found and divided the spoil?- A womb or two for every man; spoil of dyed materials for Sisera, spoil of dyed materials embroidered, two pieces of dyed work embroidered for the neck as spoil?’” (ESV)

The words of the text above are spoken by a woman who does not know that her son was killed by another woman. In ancient societies, it was a shame and an act of disgrace for a warrior to be killed by a woman. Thus, when Abimelech was gravely wounded by a woman, he called quickly the young man who was his armor-bearer and said to him, “Draw your sword and kill me, lest they say of me, ‘A woman killed him’” (Judges 9:54).

The beginning of the story of Sisera’s mother finds this unnamed mother looking out of the window of her house, worried about the delay of her son from the field of battle. The Hebrew word translated “wailed” appears only here in the Bible and it is difficult to render it into English. Some versions translate the word as “cried” (NIV), “gazed” (NRSV), “whined” (TNK), and “wailed” (ESV). However the word is translated, Sisera’s mother suspects that something bad has happened to her son, unaware that her warrior son and the commander of the Canaanite army was killed by a woman.

The apprehension of Sisera’s mother grows as she wonders why she does not hear the “hoofbeats of his chariots” or rather, the clatter made by the wheel of his chariots (NIV). In response to the anxious premonitions of Sisera’s mother, her attendants assure her that Sisera is late because he is dividing the spoils of war among his soldiers. The list of the spoils includes colorful and ornate garments, jewelry, and a womb or two for every man

The expression “a womb or two for every man” reflects the reality and the brutality of war. The translation of the NIV and the NRSV, “a girl or two for each man” does not reflect the real intent behind this expression. Women captured in war were abused, raped, and generally used to become the mothers of potential slaves.

The story of Sisera’s mother is filled with irony. Initially the reader feels compassion for an anxious mother who worries about her son and who never even realized that she was mourning his death. The irony of the story is that in her apprehension and dread about her son, she is asking a question which she cannot answer, but a question to which the reader of the story already knows the answer.

The foreboding of Sisera’s mother is beautifully expressed in this poem by J. O’Callaghan:

The mother of Sisera looks out on high,
From the halls of her palace, for evening is nigh:
And the wine-cup is brimmed, and the bright torches burn—
And the banquet is piled, for the chieftain’s return.

She cries to her maidens—“Why comes not my son?
Is the combat not over, and the battle not won?
The steeds of Canaan are many and strong,
Why tarry the wheels of his chariot so long?”

She says in her heart—yea, her wise maidens say—
“He takes the spoil—he divides the prey—
He seizes the garment of glittering dyes,
And makes the daughters of beauty his prize!”

But Sisera’s mother shall view him no more;
With the warriors of Hazor he sleeps in his gore—
And the bear and the lion his coursers consume—
And the beak of the eagle is digging his tomb.

And the owl and the raven are flapping their wings—
And their death-song is heard in the chambers of kings:
For the sword of the Lord and of Israel lowers
Over Sisera’s palace, and Jabin’s proud towers.


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

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