An Introduction to Modern Translation Philosophies
We live in a day where the choice of differing translations and commentaries on the scriptures is almost overwhelming. When it comes to translations, there are several different philosophies.
We live in a day where the choice of differing translations and commentaries on the scriptures is almost overwhelming. When it comes to translations, there are several different philosophies.
Here’s a nice word-study supplement to my post on Day 1 of creation by Bill Hamblin which discusses the use of the Hebrew word tehom, or ‘Deep/Chaotic Abyss’ in the scriptures, as it relates to the Genesis 1 creation account.
Check out Bill Hamblin’s website – there’s plenty of great studies and photo essays you will sure to find of interest!
And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. (Genesis 32:29)
And the angel of Yahweh said unto him, Why askest thou thus after my name, seeing it is secret? (Judges 13:18)
Thou shalt not take the name of Yahweh thy God in vain; for Yahweh will not hold him guiltless that taketh his name in vain. (Exodus 20:7)
As has been discussed in other contexts here, anciently, one's Name was much more significant than merely a label used to identify an individual verbally, or in writing. One's name was a special and sacred symbol of one's Power, Authority, and Reputation.
I wanted to present an interesting story from Ancient Egypt that illustrates the power of the Name among Ancient Near Eastern thought, and what it signified to learn, or take it.
In “The God and his unknown Name of Power”1, Isis, an Egyptian mother goddess (and either offspring or consort of Re/Atum, depending on the time period she is referred to!), “was a clever woman. Her heart was craftier than a million men.” She had knowledge of all things in the heavens, and in the earth, but there was one piece of knowledge she did not have: the secret, powerful Name of Re, who was also known as Atum.
Anciently, many of the deities and kings were given a multitude of names, and often one Secret, sacred name which served as a source of their Power. Knowledge of this Name would equal access to (and control over) all of the beholder's power, knowledge, authority, and influence.
Hence, you can understand Isis' interest. To acquire the forbidden knowledge she desired, she used her arts to craft a venomous snake, which she then left at a crossroads where she knew Re would often walk. Eventually, he did walk by, and the “snake bit him. The living fire came forth from his own self.”
Re, in excrutiating pain, is understandably quite unhappy, and calls forth all of his divine offspring together, and declares, “I am abounding in names … I am called Atum and Horus-of-Praise. My father and mother told me my Name, but it was hidden in my body before I was born,” for the reason that wicked individuals might not learn it and use it against him.
Isis feigns shock at hearing the terrible thing that had been done to Re, and suggests the villainous snake be cast down in punishment. Re/Atum fears his days are over. This is all according to Isis' plans.
Isis then beguiles Re/Atum into giving to her the Hidden Name, so that, she says, she might pass it on to their son Horus, so that Re's legacy and power may continue. Upon learning the Name , she then uses her knowledge and art to heal Re, and carries on, victorious as to having received this forbidden knowledge by guile.
Compare that to the God of Israel, who makes His Name known to His people who enter into Covenant with him, with the associated great inherent trust and responsibility (and charge) to use it wisely, and not 'in vain'.
This Egyptian story also has fascinating parallels with other Biblical narratives as well. How many can you think of?
I received an email this evening informing me that Corban Works, LLC, a small Virginia based company, has chosen this site to be the first of a series of sites to recognize for their own Corban Award:
It may seem like I’m hawking a lot of publications lately, but when it comes to Extra-Canonical literature, the Charlesworth 2-Volume Hardcover Old Testament Pseudepigrapha set is pretty much essential. For many, however, it is very cost prohibitive at nearly $100 for the set (the price I paid).
Now, I’m excited to let you know that it’s finally been reprinted in paperback, and Eisenbrauns is charging $39.95 for both volumes. If you’re interested in having 1, 2, 3 Enoch, the Testament of Adam and Eve, Jubilees, and many many many more apocalyptic, testamental, wisdom, and expansion texts from the intertestamental period, you simply can’t beat it!
The Neal A. Maxwell Institute for Religious Scholarship has launched a new journal entitled Studies in the Bible and Antiquity. I blogged about the hardcopy of it earlier, but would like to let you know it’s now available to read online.
The current edition (volume 1: 2009) contains the following:
- Editors’ Introduction
- “A Comparison of the Communal Lament Psalms and the Treaty Covenant Formula” (Daniel Belnap, assistant professor of ancient scripture, BYU; Ph.D., University of Chicago)
- “From the Hand of Jacob: A Ritual Analysis of Genesis 27″ (David E. Bokovoy, doctoral candidate in Hebrew Bible and the ancient Near East at Brandeis University)
- “‘And the Word Was Made Flesh’: A Latter-day Saint Exegesis of the Blood and Water Imagery in the Gospel of John” (Eric D. Huntsman, associate professor of ancient scripture, BYU; Ph.D., University of Pennsylvania)
- “Point Our Souls to Christ: Lessons from Leviticus” (Julie M. Smith, M.A. in biblical studies, Graduate Theological Union, Berkeley)
- “The Valentinian Bridal Chamber in the Gospel of Philip” (Gaye Strathearn, assistant professor of ancient scripture, BYU; Ph.D., Claremont Graduate University)
I am already very much able to recommend this to you, as well as very much looking forward to future volumes.
While all of the articles are wonderful, I have to especially recommend the paper by David Bokovoy, on the ritual analysys of Genesis 27. Of all the papers, this one opened my eyes to some connections of symbolism and ritual I had completely missed.
This publication can be subscribed to here (it’s under Studies) , as well as the other Maxwell Institute publications. Otherwise, you can call the maxwell institute at 1-800-FARMS-15 to inquire about getting your own copy.
Elsewhere, David Bokovoy has said a little more about what to expect with future volumes of this publication:
“The next few editions of the journal will be “thematic,” covering topics such as "LDS Research on the Dead Sea Scrolls,” a theme selected in part to coincide with the 2010 BYU/Brill publication of an electronic library of biblical texts from Qumran, edited by BYU professors, Don Parry and Andy Skinner. This publication has resulted in the complete publication of all DSS texts in a fully searchable electronic format, with accompanying images.
In addition, a future version will focus on the King James Version of the Bible, coinciding with the celebration of the 400th anniversary of its publication.”
I highly recommend getting on the bandwagon with this one!
EDIT: For convenience, now featuring all of the currently completed days edited together embedded below. Latest addition: Day Six, Part 1.
I’ve decided to play around and make ‘video previews’ of sorts for each of my entries on the Days of Creation.
The hope is that an added audio-visual feature may help the more abstract concepts ‘click’. They are not designed as ’stand-alone’ features, but as visual aids and general summaries (or even teasers) of the accompanying articles on this site. In fact, as each are made, I will be editing the earlier article entries to include the individual day’s video preview at the head of each.
Any and all feedback will be appreciated as I keep developing them!
The Companion Articles:
Day One: The Waters, The War, and the Wind
Day Two: The Division & Divine Agent
Day Three: The Pillars of Creation
Day Four: The Luminaries
Day Five: Inhabitants of the Heights and Depths
Day Six, Part 1: Beasts, Bulls, Snakes and Sheep
Feast Upon the Word has presented an old Times and Seasons post that was so good and relevant to the topic of this site, that I thought I would point you towards it. It discusses the very different manner in which the Hebrews wrote and recorded history, and gives suggestions as to how we can learn from it. Read the post here: Why Reading the Old Testament is Sometimes so Difficult
While there are many accounts in the scriptures of anointed kings who are raised up as representatives of the LORD, the anti-type is also present.
In what is presented as the Proper Order of things, the LORD (The King of Kings) selects his representative, either personally or through a prophet. The King is anointed, and ascends to assume the throne of God, and receives the sacred Name. This entire ascent experience usually was associated with the Temple, referred to poetically as the Mountain of God. The King is viewed as the LORD's vassal and representative with his people - he does not replace or supplant the LORD. Those who attempt to do so are cast down, cut down, and another takes his place.
In a recent discussion of Biblical Hebrew, I came across a very interesting reading of the original Hebrew of Genesis 4:1. First, the familiar translation:
"And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD [Yahweh]." (KJV)
In the original Hebrew, the word rendered 'gotten' is qnh, which has, as one of its meanings, "procreate, beget, bear". This would render the verse, literally:
"And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have procreated a man with Yahweh."
On first look, this doesn't appear to make sense. For in the same verse, we would see that:
Now, based on how we think, both can't be right. The notion of Yahweh, God of Israel, literally procreating with Eve to be the father of Cain is ridiculous to modern readers, and may even be viewed as blasphemous.
Because of this, many modern interpretations of the verse take it to refer to the special cooperation mothers, as creators, have with the LORD, the great Creator of us all. This is a teaching I believe to be true.
But was that the extent of the understanding for the original Israelite readers of the text?
If not, what then, did this mean? What would the writer have been thinking?
The very satisfying answer that I've found, which is based on the covenant concept of what it means to take upon oneself the Name of Yahweh (which one of the Ten Commandments instructs us not to do in vain), comes from a broad understanding of Israelite imagery and symbolism that is found throughout the Old Testament and related writings. It is this understanding of the dualism that I wish to explore here.