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.


The Fear of Yahweh and the Hermeneutics of Wisdom

I’m teaching a course on wisdom literature this semester and I thought I would do a few posts relating to the wisdom literature of the Old Testament/Hebrew Bible. In this first post I want to look at what I think is a programmatic theological passage for how we should approach the wisdom tradition in Scripture: Proverbs 1:1-7. This passage not only provides the hermeneutical key to understanding the rest of the book of Proverbs, it also presents a comprehensive vision of the integrating function of biblical wisdom or hokmah (חכמה).

The first seven verses of the book of Proverbs present a comprehensive vision of wisdom that functions as a hermeneutical key to the rest of the book of Proverbs:

The proverbs of Solomon son of David, king of Israel:

2For gaining knowledge of wisdom and discipline,
for understanding words of understanding,
3for acquiring disciplined insight:
righteousness, justice, and equity;
4for giving shrewdness to the simple,
to the young knowledge and discretion —
5Let the wise listen and gain in learning,
and the discerning purchase guidance,
6to understand a proverb and a saying,
the words of the wise and their riddles.

7The fear of Yahweh is the beginning of knowledge;
wisdom and discipline fools despise.

The accumulation of terms relating to wisdom and knowledge in these verses indicate the vast scope of the wisdom enterprise. While the nuance of many of these terms are debated, they clearly represent a broad range of intellectual qualities, concrete skills, and moral virtues. Looking at this preamble a bit closer, you realize that in its comprehensiveness it touches on a variety of virtues, and has a certain systemization and progression to it. William P. Brown, in his work Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament (Eerdmans, 1996; Buy from Amazon.ca or Amazon.com), argues that this is a systematic arrangement that “exhibits a tightly wrought concentric structure” (p. 25). Brown’s structure is as follows:

A – Comprehensive, intellectual values: wisdom, instruction (2a)

B — Literary expression of wisdom: insightful sayings (2b)

C — Instrumental virtue: effective instruction (3a)

D —- Moral virtues: righteousness, justice, equity (3b)

C’ — Instrumental virtues: prudence, discretion, erudition, skill (4-5)

B’ — Literary expression of wisdom: proverb, figure, words, enigmas (6)

A’ – Comprehensive, intellectual values: fear of Yahweh, knowledge, wisdom, instruction (7)

“Wisdom”, according to this comprehensivesummary includes not just intellectual values, but also practical skills and instrumental virtues.  Most significantly, it also includes moral virtues like righteousness, justice, and equity — and if there is anything to Brown’s structure, the moral virtues are underscored by virtue of being in the middle of the concentric structure. Being wise is not just about “smarts”, but includes practical skills and moral character.

The climax of this passage is v. 7, where the “fear of Yahweh” is said to be the beginning of wisdom. The fear of Yahweh starts one on the path to wisdom, and the insights about life which follow help one on the path. It is interesting that it is commitment to Yahweh is understood as being inextricably linked to the search for human knowledge. It is this verse then that “joins into a unity intellectual, experiential activity and religious behaviour” (B.S. Childs, Introduction to the Old Testament as Scripture).

This brings together all the previous virtues and values and connects them with one’s relationship with Yahweh. This is absolutely central and is an important correction to the modernist worldview that divorces religious conviction from “objective” truth. All of the great concepts that give order and conherence to reality as we know it are subsumed in the fear of Yahweh. These are not unrelated ideas but are the building blocks for a Christian worldview.

Furthermore, in Proverbs faith is not opposed to reason (see Raymond Van Leueuen, Proverbs, NIB, p. 34), but rather faith makes it a possiblity. This contradicts an assumption characteristic of a modernist worldview that sees knowledge and wisdom as separate from the “fear” or “knowledge” of God. This is expressed in the variety of dichotomies thrown about in our world: sacred/secular, public/private, facts/values, science/religion, reason/faith, objective/subjective, etc. In contrast, Proverbs — and the rest of Scripture — eschew these diachotomies and compartments and argue that all life is to be lived in the service of God, and according to God’s “ways” or norms.

What I find quite fascinating is how this understanding of the prologue to the book of Proverbs, with its emphasis on the personal and comprehensive nature of wisdom, is also reflected in recent epistemological and hermeneutical advances. Hans Georg Gadamer (my hermeneutical hero) has underscored the situatedness of our understanding and that rather than pretending to be unbiased in the name of some “scientific” method, we must be aware of our prejudices/presuppositions and recognize that they in part make understanding possible.


Bad Sermon: “Him that pisseth against the wall”

Check out this sermon on the phrase “him that pisseth against the wall” from the KJV of 1 Kings 14:10. The phrase also occurs in 1Sam 25:22, 25:34; 1Kings 16:11, 21:21, and 2Kings 9:8. The rendering by the KJV, while perhaps vulgar to modern ears, is a word for word translation of the Hebrew.

While I — along with this preacher — lament modern translations that simply render the Hebrew idiom with the English term “male” I do so for very different reasons. In absolute contrast with the meaning of the passage, the ludicrous message the preacher takes from the phrase is that “real men” pee standing up (and I would add, should never lift the toilet seat!). If this preacher would have cracked the cover of even the most useless Bible Commentary, he would have discovered that the expression is contemptuously comparing males to dogs who “piss against the wall.” Thus,  I don’t think modern translations bring out the connotative meaning of the original Hebrew by the non-vulgar translation as “male.”  See my post Dogs, Urine, and Bible Translations (On the Importance of Translating Connotative Meaning).

Well, enough preamble, here is the sermon in all its glory:

(HT to Bob Derrenbacker)