Category Archives: Old Codex Blog Posts

Posts from my old Codex: Biblical Studies Blog

Microsoft Drops the Hebrew F-Bomb

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It appears that Microsoft has committed a marketing faux pas with the name of their iPod competitor Zune — at least for Hebrew speakers. An ITWorld news article, “Microsoft Zune: Doesn’t sound sweet to everyone,” reports that the word “Zune” sounds like the modern Hebrew word for “f*ck.”

The word in question is זִיֵּן, ziyyen, which originally meant something like “to arm,” while the related noun is זַיִן, zayin, “weapon.” In Hebrew slang this word became used to refer to intercourse, i.e., “to slip someone your weapon,” with “weapon” being slang for penis. The nominal related to the verb which in vulgar Hebrew is equivalent to the F-word is זִיּוּן, ziyyun.
Here is an excerpt from the article:

Hebrew linguists are divided over Zune. Tsila Ratner, the head of Hebrew courses in the Department of Hebrew and Jewish Studies at University College London, says Zune is an unsuitable name for a product. However, Haggit Inbar-Littas, a 30-year veteran Hebrew teacher with the London Jewish Cultural Center, says while the name is “ridiculous” and close to the bad word, it’s unlikely to be mistaken.

Microsoft breaks the controversy down to pronunciation. “While we do acknowledge the similarity in pronunciation to Hebrew zi-yun, that is not the intended meaning of the name Zune,” according to a Microsoft statement. Bloggers have picked up on the difference — one humorously writing that if you say Zune to rhyme with iTunes, out pops the profanity.

I’m not so sure that the words really sound much alike, though I am not a native Hebrew speaker. I would be curious what my readers who do speak modern Hebrew think.

(HT Matthew Barker)


God in the Academy

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Inside Higher Ed recently reported on the findings of a survey regarding the religiosity of college and university professors in the United States. The study was conducted by by two sociologists, Neil Gross of Harvard University and Solon Simmons of George Mason University, and was for a presentation sponsored by the Social Science Research Council.

Here are some excerpts from the Higher Ed article:

Listen to many critics of higher education, and you would think that faith had been long ago banished from the quad — or at least all those quads not at places like Notre Dame or Liberty or Yeshiva.

It turns out though, that there are plenty of believers on college faculties. Professors may be more skeptical of God and religion than Americans on average, but academic views and practices on religion are diverse, believers outnumber atheists and agnostics, and plenty of professors can be found regularly attending religious services.

….

On the question of belief in God, the study notes the “common perception� that professors are atheists and suggests that this view is simply not true. The following statistics show how professors aligned themselves:

Professors and Belief in God

Positions of Belief % of Professors
I don’t believe in God. 10.0%
I don’t know whether there is a God and I don’t believe there is any way to find out. 13.4%
I don’t believe in a personal God, but I do believe in a Higher Power of some kind. 19.6%
I find myself believing in God some of the time, but not at others. 4.4%
While I have my doubts, I feel that I do believe in God. 16.9%
I know God really exists and I have no doubts about it. 35.7%

While the study found no sector of higher education without believers, there are significant differences by type of institution and discipline. Faculty members at religious colleges made up about 14 percent of the sample in the survey and they were more likely to believe in God. While 52 percent of professors in non-religiously affiliated colleges believe in God either despite doubts or without doubt, 69 percent of those at religious colleges feel that way. Professors are most likely to be atheists or agnostics at elite doctoral institutions (37 percent) and less likely to be non-believers at community colleges (15 percent).In terms of disciplines, professors in psychology and biology are the least likely to believe in God (about 61 percent in each field are atheists or agnostics), with mechanical engineering not far behind at 50 percent. Professors most likely to say that they have no doubt that God exists are in accounting (63 percent), elementary education (57 percent), finance (49 percent), marketing (47 percent) and nursing (44 percent).

The survey found a “surprisingly high� proportion — 19 percent — of the professoriate that identifies as “born-again Christian,� and they are not restricted to religious colleges. While very few professors (about 1 percent) have this identity at elite doctoral institutions, the share at secular institutions over all is 17 percent.

This is quite interesting. I imagine that the results would be a bit different for Canada, with a less belief — especially in the major public universities as compared to private institutions.

(HT Targuman)


Kugel on Jacob

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kugel_ladder.gifJames Kugel’s new book, The Ladder of Jacob: Ancient Interpretations of the Biblical Story of Jacob and His Children (Princeton University Press, 2006; Buy from Amazon.ca | Buy from Amazon.com) is reviewed in today’s New York Sun.

Here is an excerpt of the review:

This is Mr. Kugel’s 10th book on scriptural hermeneutics and perhaps his most fascinating; for here he takes on the appalling family of Jacob in all its mingled squalor and grandeur. As he puts it, “‘Dysfunctional’ is probably the first word an observer would use to describe such a family in modern times.” That seems an understatement. And yet, the five episodes he considers touch on virtually every aspect of the human predicament.

One interesting result of his approach is that we steadily see how differently earlier readers interpreted a text. Genesis 28 contains the famous dream-vision that Jacob had on the way to Haran: “He had a dream; a ladder was stuck into the ground and its top reached up to heaven, and the angels of God were going up and down on it. And the Lord was standing over him and He said, ‘I am the Lord, the God of Abraham your father and the God of Isaac; the land upon which you are lying I am giving to you and your descendants.” This passage had never struck me as problematic. But it bothered ancient readers. What was the point of the ladder? Couldn’t God have spoken directly to Jacob? And why, after he heard the voice of the Lord, did Jacob grow frightened and say, “How fearsome is this place!” Wasn’t God’s message with its promise of covenant reassuring?

The ladder itself called forth highly creative speculation. For Philo it represented the “ups and downs” of human experience. Others were intrigued by the statement that the angels were “going up and down” on it. If they were going up, they must have begun from the ground. What were the angels doing on the ground in the first place? Some suggested that they had been on a previous mission; but if so, why had they stayed so long before ascending again? One puzzle bred others. The text was a mere seed, the commentaries that sprouted from it a vast bramble that somehow, over centuries, came to cohere.

….

Whether discussing Reuben’s sin with Bilhah or the priesthood of Levi or Judah and Tamar, Mr. Kugel moves easily from moral dilemmas to textual enigmas; his book thus serves as a guide to interpretation as well. He analyzes motifs and explains such hermeneutic devices as “notariqon,” a method for explaining ambiguous words by breaking them down into their hidden components (as if we would gloss the word “hearth” by saying that it was composed of “heart” and “earth”). As he notes, exegesis itself became a kind of Jacob’s ladder over the centuries, with rungs capable of spanning the lowest and the highest in one swoop. His own book has that laddered quality. Maybe the point isn’t to reach the top of the ladder but to keep that angelic procession going up and going down to the end of time.

Here is an outline of the chapters from the publisher’s website:

  • Chapter One: Jacob and the Bible’s Ancient Interpreters
  • Chapter Two: The Ladder of Jacob
  • Chapter Three: The Rape of Dinah, and Simeon and Levi’s Revenge
  • Chapter Four: Reuben’s Sin with Bilhah
  • Chapter Five: How Levi Came to Be a Priest
  • Chapter Six: Judah and the Trial of Tamar
  • Chapter Seven: A Prayer about Jacob and Israel from the Dead Sea Scrolls

The book looks quite facinating — so much so I may adopt it for my Genesis course next semester (any other suggestions are welcome!).

Interestingly, the front cover is almost identical to another great book on the Jacob narrative: Frederick Beuchner’s The Son of Laughter: A Novel (HarperSanFrancisco, 1994; Buy from Amazon.ca | Buy from Amazon.com).

(HT PaleoJudaica)


James Barr Dead At 82

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jamesbarr.jpgDr. James Barr, an amazing biblical scholar, theologian, and linguist, died October 14 in Claremont, California. Students of the Hebrew Bible/Old Testament will be familiar with his works (if not, they should be!). Here is an excerpt from the Vanderbilt press release:

James Barr, an influential Bible scholar and linguist who challenged the latitude taken by many translators of Scripture, died Oct. 14 in Claremont, Calif. He was 82.

Barr, a native of Scotland, taught at Vanderbilt Divinity School from 1989 until his retirement in 1998 from his post as Distinguished Professor of Hebrew Bible. Upon his retirement, he was awarded the status of professor emeritus.

“Professor James Barr ranks as one of the most influential biblical scholars and Semitists of the second half of the 20th century,� said Doug Knight, professor of Hebrew Bible and director of Vanderbilt’s Center for the Study of Religion and Culture.

There is also an obituary in Wednesday’s The Times Online, which notes that Dr. Barr “was one of the most significant Hebrew and Old Testament scholars in Britain in the past century” (HT James Aitken).

Dr. Barr has published numerous scholarly works throughout his career, including the following:

His works on semantics and text criticism have been quite influential on my own thinking (The Semantics of Biblical Language is still a must read for any biblical scholar), as well as his biblical theological works (The Concept of Biblical Theology and The Garden of Eden and the Hope of Immortality). I have also enjoyed reading his works on fundamentalism and Scripture, though I differ with some of his conclusions.

Dr. Barr’s contributions to the field will be a lasting testimony to his scholarship. Rest in peace.

Jim West also has an announcement, as does Chris Heard.