Father, The Sleeper has Awakened!

Variety just announced today that Peter Berg has been picked as the director for a new theatrical release adaptation of Frank Herbert’s totally awesome classic science-fiction novel Dune for Paramount Pictures. Here’s an excerpt from the Variety story:

Herbert’s 1965 novel is a sweeping, futuristic tale set on the remote desert planet Arrakis, which produces the interstellar empire’s sole source of the spice Melange — used for distant space travel. An empirewide power struggle ensues over the control of the spice. Berg would be the latest helmer to take a crack at the property, which spawned a 1984 David Lynch film as well as a 2000 Sci Fi Channel miniseries starring William Hurt.

The project is out to writers, with the producers looking for a faithful adaptation of the Hugo- and Nebula Award-winning book. The filmmakers consider its theme of finite ecological resources particularly timely.

IMDb is listing the projected release date as 2010.

While David Lynch’s 1984 adaptation of Dune (IMDb) wasn’t well received, I personally liked the look and feel of it better than the more recent made-for-TV miniseries (2000, IMDb). Of course, I will be the first to admit that the mini-series was far more complete than the truncated Lynch version. I’m not sure what to think of Berg as the director. He’s a relatively new director and I hope that he doesn’t turn Dune into a “The Kingdom” style movie. In my opinion Lynch was on the right track making a quirky, science fiction epic.

He who controls the spice, controls the universe!

Bonus Dune Pop Culture Quiz: What Fatboy Slim song quotes a line from Dune? (and perhaps has other allusions to the book)

Answer (select text to view): Fatboy Slim’s 2001 “Weapon Of Choice” has the following quote: “Walk without rhythm and it won’t attract the worm.”
The music video for the song is also a must see.

(HT Peter Chattaway on the Arts and Faith Forum)


How to Understand Proverbs (and Avoid Twisting Scripture)

How do we read and understand individual proverbs found in the book of Proverbs? Do we take them as universal truths? Do we read them as promises from God to be claimed? Either way of reading proverbs, I maintain, is entirely wrong-headed since it falls prey to genre-misidentification. Rather than seeing proverbs as universal truths or promises from God, proper genre identification understands them as “sanctified” generalizations based on experience that may be used to guide our lives.

Proverbs are Not Promises

A popular approach to understanding proverbs — especially in a church context — is to see them as promises from God to be claimed by the individual believer. Take for instance, the following passage from Proverbs 3:1- 10:

1My child, do not forget my teaching, but let your heart keep my commandments;
2for length of days and years of life and abundant welfare they will give you.
3Do not let loyalty and faithfulness forsake you; bind them around your neck, write them on the tablet of your heart.
4So you will find favor and good repute in the sight of God and of people.
5Trust in the Lord with all your heart, and do not rely on your own insight.
6In all your ways acknowledge him, and he will make straight your paths.
7Do not be wise in your own eyes; fear the Lord, and turn away from evil.
8It will be a healing for your flesh and a refreshment for your body.
9Honor the Lord with your substance and with the first fruits of all your produce;
10then your barns will be filled with plenty, and your vats will be bursting with wine.

I have heard these verses preached as promises, especially vv. 5-6 and 9-10. But do these verses guarantee the results promised? If you keep God’s commandments will you enjoy long life? If you trust in Yahweh will you enjoy straight paths? (I won’t even touch on the common misapplication of relating this proverb to divine guidance). If you fear Yahweh will you be physically healthy? Despite what late-night prosperity preachers claim, if you tithe your first fruits, will God reward you materially? Are these promises to be claimed?

Or how about this proverb:

Train children in the right way, and when old, they will not stray (Prov 22:6)

As a Christian parent I would like to “claim” this, but that is not the way proverbs work. This is a generalization based on experience. Perhaps in the appropriate circumstances this and other proverbs are true, but I think we all know enough real life situations where this has not been the case. If proverbs are promises, then either God is unfaithful or we don’t claim them with enough faith.

What is more, this sort of “claim it” approach to proverbs is also contradicted by other wisdom traditions found in the Bible. The book of Job poignantly illustrates that “trusting in Yahweh” doesn’t guarantee health and wealth. What is more, the book of Ecclesiastes highlights that the opposite occurs far too often:

There is a vanity that takes place on earth, that there are righteous people who are treated according to the conduct of the wicked, and there are wicked people who are treated according to the conduct of the righteous. I said that this also is absurd (Eccl 8:14).

The Contextual Nature of Proverbial Truth

In order to properly understand proverbs we must distinguish between promises in admonitions and proverbial truth. Proverbs are true in the right context — they are not universally true. Take, for example, this famous pair of biblical proverbs:

“Do not answer fools according to their folly, or you will be a fool yourself” (Prov 26:4).
“Answer fools according to their folly, or they will be wise in their own eyes” (Prov 26:5).

Obviously both proverbs cannot be universally true! Nonetheless, anyone who has ever interacted with a fool knows the “truth” of both sayings. Sometimes it is appropriate to ignore fools, while at other times it is necessary to “put them in their place” with a gracious response. The wise person will know what response is appropriate in different situations: “To make an apt answer is a joy to anyone, and a word in season, how good it is!” (Prov 15:23)

The recognition that proverbs are generalizations that apply in certain circumstances really shouldn’t surprise us. This is the same way proverbs work in our culture. We have English proverbs that appear contradictory and yet are appropriate in the right circumstances. How about: “Too many cooks spoil the broth” compared to “many hands make lite work.” We can imagine circumstances where both are appropriate.

So when it comes to reading proverbs we need to keep in mind both their genre and our context. They are not promises to be claimed or universal truths; rather they are generalizations that are true in the right circumstances.

A good little introduction that I would recommend for anyone interested in how to understand and interpret the book of Proverbs is Tremper Longman’s How to Read Proverbs (InterVarsity Press, 2002; Buy from Amazon.ca or Amazon.com).


How to Teach Introductory Classical Hebrew

How should professors teach introductory Classical Hebrew? That is the question that two recent online articles attempt to answer or at least discuss — and they approach the question from quite different perspectives. The first article by Rahel Halabe is part of the March 2008 SBL Forum, while the second article by John A. Cook was just uploaded to the Journal of Hebrew Scriptures.

As evident from the title of Rahel Halabe‘s article, “Ancient Languages are Still Around, But Do We Really Know How to Teach Them?” (SBL Forum, March 2008), she thinks there is something lacking in the way most professors teach introductory Hebrew. In a nutshell, she argues that, in contrast to the creativity and appropriate pedagogy of modern foreign language acquisition methods, the teaching methods of ancient languages are stuck in antiquity. She acknowledges that many of the most recent introductory Hebrew textbooks employ the latest information technology (e.g., vocabulary flashcard programs), but we shouldn’t kid ourselves into thinking “that the emergence of real new approaches in imparting ancient languages has occurred.” She then introduces some notions of functional grammar and relates them to how Hebrew should be taught, including the need to balance breadth and depth, as well as form and function. Thus, for instance, in teaching the Hebrew verbal system, Halabe maintains:

Rather than a long and confusing list of translation options into English tenses, as usually offered by academic textbooks, one should offer in the introductory course a minimal list of the most common interpretations of any verb form and encourage the students to use context and common sense while reading a straightforward text.

She then moves on to note some insights from pedagogical grammar, such as the appropriate distinction between developmental and variational items in a language, and the need to give more attention and time to the former. Rather than load students down with grammatical rules, pedagogical grammar would suggest a large exposure to text with some simple “rules of thumb” that have descriptive and predictive power is a better way to go.

For more information on Halabe’s approach, you can check out her website Hebrew with Rahel Halabe, and especially her MEd paper, “The Introduction to Biblical Hebrew the Practical Way” available there.

John A. Cook charts out a slightly different course for introductory Classical Hebrew courses in his article, “The Vav-Prefixed Verb Forms in Elementary Hebrew Grammar” in the Journal of Hebrew Scriptures – Volume 8: Article 3 (2008). Cook similarly laments the state of introductory Hebrew textbooks, though not for the lack of pedagogical finesse, but because of the huge gap or disconnect between elementary grammars (which are being published at an ever-increasing rate) and the recent scholarly advances in understanding ancient Hebrew. Instead of offering a more general critique like Halabe, Cook picks one feature of Classical Hebrew (vav-prefixed verbal forms) and “illustrate how these forms might be explained to beginning Biblical Hebrew students in a way that takes into account recent linguistic insights.”

Cook argues that the gap noted above needs to be spanned, since “students deserve the most accurate grammar description of Biblical
Hebrew” and because “the traditional description has tended to portray the Hebrew verbal system as this strange beast without any parallel among human languages” (I find the latter reason more compelling, especially in the light of Halabe’s article). Cook then proceeds to provide examples of how introductory grammars (inadequately) explain the vav-prefixed verbal forms and how their explanations are typically based on antiquated understandings of grammar. Thus, Kittel’s use of “vav-conversive” hearkens back to the sixteenth century, while Bornemann’s use of “vav-consecutive” and Futato’s “vav-relative” derive from the 1800s. Next, Cook discusses three advances in understanding the vav-prefixed forms:

  1. recognition that the imperfect and the vav-prefixed imperfect forms are actually distinct conjugations;
  2. similar recognition that the perfect form and the vav-prefixed perfect are a single conjugation; and
  3. depending on word order, the vav-prefixed perfect form is is more closely aligned syntactically and semantically with the traditional Hebrew modal forms.

While this is not the time nor place to debate these understandings of the Hebrew vav-prefix forms, Cook’s point is well taken. There have been significant discussion of the Hebrew verbal system over the last while, much of which has not made its way into introductory grammars (with some exceptions I should note; I am thinking especially of Rocine’s Learning Biblical Hebrew: A New Approach using Discourse Analysis).

In the final section of his essay, Cook explores how one could teach the “modal” perfect form to beginning Hebrew students. I should note that this section is not just theoretical, since Cook has co-authored (and presumably used in the classroom) an introduction with Robert Holmstedt of the University of Toronto (from what I gather it is still in the pre-publication “working out the bugs” phase. A free version is available for download here).

Cook concludes my re-affirming the need to teach solid, linguistically informed understandings of the Classical Hebrew verbal system to introductory students, and that such theories can be taught in such a way that not only is comprehensible to first-year language students, rather than relying on inaccurate explanations from past centuries.

I found that both of these articles (and the larger projects on which they are based) provide much food for thought. As someone who has taught Classical Hebrew for over a decade, I can validate the concerns of both authors — even though they are slightly at odds with one another. I suspect that Halabe would balk at introducing concepts such as modality and contingency to beginning Hebrew students, while Cook would roll his eyes at the use of language such as “vav-conversive” and other”antiquated” descriptions in Halabe’s grammar.

I find myself in the middle. I try to do all that I can to ensure that my students are successful in their acquisition of Hebrew, and if I fudge on anything, it would be on the introduction of the complexities of the Hebrew verbal system, among other things. I will talk about some of the complexity and will provide handouts that get into it, but because I use Kittel and because I still see the heuristic value in it, I still talk about the vav-conversive prefix form. Now perhaps I will have to re-evaluate how I teach Hebrew and what text I use. I have become increasingly dissatisfied with Kittel (especially since the second edition really didn’t improve much), but am not sure what text I would want to adopt (and the prospect of switching too often seems like a lot of work!). At the very least I will glean what I can from both of these engaging articles and go my own way!

For a discussion of some of the different beginning Hebrew grammars on the market, check out my “Introductory Hebrew Grammars” page.

I am also curious of what some other Hebrew instructors think about either article.


Unicode Hebrew Problem FIXED

UPDATE: The unicode problem is fixed, though it looks like I will have to redo the Unicode Hebrew in old posts if I want them to show up right. The issue was when I installed WordPress at my new host, I failed to change the character set from the default to UTF-8. D’oh!

So it looks like Hebrew and Greek will now show up fine. The question is whether or not I will bother to go through all my old posts and fix them!

Thanks for all of the suggestions.

—-

OK, as you may have noticed in my last few posts, as well as looking back in my archives, my blog is having some problems with unicode Hebrew. The following line of Hebrew is represented as a string of question marks in my browser:

‏הבל הבלים הכל הבל‎

As far as I can tell, this happened after I moved my blog to a new host provider. I can’t figure out what the problem is. I have the message encoding for pages and feeds set to UTF-8, which I believe is correct. Is there some other setting hiding somewhere that I am unaware of?
Anyone have any ideas?


First Temple Archaeological Excavation Yeilds Seal, Among Other Things

iaa-netanyahu-ben-yaosh-net.jpgYitzhak Sapir drew our attention to a new press release from the Israel Antiquities Authority on the Biblicalist email discussion group this morning. about some recent discoveries from an archaeological salvage excavation being carried out just west of the Temple Mount in Jerusalem.

Here are some excerpts from the press release:

….

In the excavations, which the Israel Antiquties Authority has been conducting for the past two years under the direction of archaeologists Shlomit Wexler-Bdoulah and Alexander Onn, in cooperation with the Western Wall Heritage Foundation, remains of a magnificent colonnaded street from the Late Roman period (2nd century CE) were uncovered that appears on the mosaic Madaba map and is referred to by the name – the Eastern Cardo. The level of the Eastern Cardo is paved with large heavy limestone pavers that were set directly on top of the layer that dates to the end of the First Temple period. Thus the Roman road “seals” beneath it the finds from the First Temple period and has protected them from being plundered in later periods.

This is actually the first time in the history of the archaeological research of Jerusalem that building remains from the First Temple period were exposed so close to the Temple Mount – on the eastern slopes of the Upper City. The walls of the buildings are preserved to a height of more than 2 meters.

Another impressive artifact that was found in the salvage excavations is a personal Hebrew seal made of a semi-precious stone that was apparently inlaid in a ring. The scarab-like seal is elliptical and measures c. 1.1 cm x 1.4 cm. The surface of the seal is divided into three strips separated by a double line: in the upper strip is a chain decoration in which there are four pomegranates and in the two bottom strips is the name of the owner of the seal, engraved in ancient Hebrew script. It reads: לנתניהו בן יאש ([belonging] to Netanyahu ben Yaush).
The two names are known in the treasury of biblical names: the name נתניהו (Netanyahu) is mentioned a number of times in the Bible (in the Book of Jeremiah and in Chronicles) and the name יאש (Yaush) appears in the Lachish letters. The name Yaush, like the name יאשיהו (Yoshiyahu) is, in the opinion of Professor Shmuel Ahituv, derived from the root או”ש which means “he gave a present” (based on Arabic and Ugaritic). It is customary to assume that the owners of personal seals were people that held senior governmental positions.
It should nevertheless be emphasized that this combination of names – נתניהו בן יאוש (Netanyahu ben Yaush) – was unknown until now.

If you are interested in following the discussion surrounding this discovery, check out the ANE-2 discussion list.