kata Drew

Leshono Suryoyo Syriac Flashcards

drew — Tue, 09 Mar 2010 15:14:40 +0000

Under the sage direction of Dr. Cole, I’m taking Syriac this semester at SEBTS. One thing I never head into language-learning without is a good set of flashcards. These can take tons of time to make and while making your own is a good exercise, let’s face it, it’s also taxing. After seeing how popular the Seow Hebrew flashcards I posted are, I’ve decided to share my Syriac flashcards as well. They are based on John Healey’s Leshono Suryoyo published by Gorgias Press.

My Syriac flashcards come in the form of an Excel spreadsheet. You may not have known that Excel can be used for flashcards, but let me assure you it’s pretty sweet. You’ll need to enable the macro once you open the Excel file. Here’s a screenshot of what that looks like in Excel 2007.

I’ll be updating the file as the semester progresses. Right now the flashcards are incomplete and are only up to date with what we’ve covered in class so far. I’ll be updating the file and this post as I update the flashcards every week.

Download Leshono Suryoyo Syriac Flashcards

Download: SyriacFlashcards-HealeyLeshonoSuryoyo-KataDrew

Status: Chapter 6 (plus interrogatives and demonstratives)
Last updated: March 11, 2010

Required Font: Serto Jerusalem

Like Healey’s text these flashcards use the Syriac Serto script. The flashcards utilize and therefore require the Beth Mardutho Meltho Syriac Fonts, specifically the one in the package called Serto Jerusalem. The font pack containing Serto Jerusalem is freely available through the Beth Mardutho web site on the Meltho Font download page. Click the download link, fill out the form (if you wish), agree to the license, and then you’ll be able to directly download the fonts. The following operating systems are supported: Microsoft Windows, Linux/BSD, Unix, and Mac OS X.

I also use this font to do my homework in Word. To do this you need to add a Syriac keyboard through the Windows Control Panel by going to Change keyboards or other input methods. From the Keyboards and Languages tab click Change keyboards… . Click Add and then scroll down to Syriac in the list of languages. I recommend the Syriac Phonetic keyboard. Then switch to this “keyboard” when you want to type in Syriac with the Serto Jerusalem font. Vowels are added by first entering the consonant on which they appear and then using Shift plus another key. For example, for a ptoho (the one in Serto that sorta looks like a Greek alpha), you hit the consonant on which you want it to appear and then the Q key while holding down Shift. The other vowels are found on the W, E, R, T, and Y keys if I remember rightly.

Help

If you need help with any of this, simply leave a comment and I’ll be glad to help.

Book Review: In the Beginning Was the Word

drew — Fri, 05 Mar 2010 02:18:17 +0000

There are very few books that I look forward to reading. I mean really look forward to, like the way a tweenie looks forward to the next Twilight. Though not so much interested in adolescent vampire fiction there was one book published at the end of last year that I couldn’t wait to sink my teeth into: Vern Poythress’ In the Beginning Was the Word: A God-Centered Approach to Language. (You can grab a free PDF of the entire book through Poythress’ site.)

Having come through the undergraduate linguistics program of a state school I can tell you that the last thing you’re going to hear in any linguistics classroom is a God-centered approach to language. The only mention of God you’re likely to hear is a confused reference to11:1 Now the whole earth had one language and the same words. 2 And as people migrated from the east, they found a plain in the land of Shinar and settled there. 3 And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. 4 Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” 5 And the Lord came down to see the city and the tower, which the children of man had built. 6 And the Lord said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. 7 Come, let us go down and there confuse their language, so that they may not understand one another’s speech.” 8 So the Lord dispersed them from there over the face of all the earth, and they left off building the city. 9 Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth.

10 These are the generations of Shem. When Shem was 100 years old, he fathered Arpachshad two years after the flood. 11 And Shem lived after he fathered Arpachshad 500 years and had other sons and daughters.

12 When Arpachshad had lived 35 years, he fathered Shelah. 13 And Arpachshad lived after he fathered Shelah 403 years and had other sons and daughters.

14 When Shelah had lived 30 years, he fathered Eber. 15 And Shelah lived after he fathered Eber 403 years and had other sons and daughters.

16 When Eber had lived 34 years, he fathered Peleg. 17 And Eber lived after he fathered Peleg 430 years and had other sons and daughters.

18 When Peleg had lived 30 years, he fathered Reu. 19 And Peleg lived after he fathered Reu 209 years and had other sons and daughters.

20 When Reu had lived 32 years, he fathered Serug. 21 And Reu lived after he fathered Serug 207 years and had other sons and daughters.

22 When Serug had lived 30 years, he fathered Nahor. 23 And Serug lived after he fathered Nahor 200 years and had other sons and daughters.

24 When Nahor had lived 29 years, he fathered Terah. 25 And Nahor lived after he fathered Terah 119 years and had other sons and daughters.

26 When Terah had lived 70 years, he fathered Abram, Nahor, and Haran.

27 Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. 28 Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans. 29 And Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and Iscah. 30 Now Sarai was barren; she had no child.

31 Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there. 32 The days of Terah were 205 years, and Terah died in Haran. (ESV)

', 'Genesis 11', 'http://www.gnpcb.org/esv/search/?q=Genesis+11');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Genesis+11" >Genesis 11 and the tower of Babel. Linguistics is very much a natural science.

This is why I greatly anticipated Poythress’ work. If well-done, this book could be a valuable contribution to the field of linguistics and give voice to an alternative viewpoint that’s all too often not even considered. A God-centered approach to language makes sense given that the universe itself is God-centered, something most Christians will willingly concede over against a strictly naturalistic cosmology. Also, there’s a certain apologetic force to a God-centered approach to language that could really put a pebble in the shoe of the relatively unchallenged notion that language is the happy result of evolutionary processes. Yes, there is something inexplicably preternatural about language that points to the triune God.

Poythress in In the Beginning Was the Word, however, fails to harness the full force of the sleeping beast on which he rides. All in all I was greatly disappointed by In the Beginning Was the Word and would be surprised to find it having a lasting impression on the field of linguistics outside of Christian circles and even within. We need a book like this, but we need it to do more, and to do it more convincingly.

In the Beginning Was the Word

First

First, I was disappointed that in the book Poythress fails to interact with contemporary linguists and linguistic theory, not merely because this is the kind of thing that good scholars do, but more so because I believe there’s much in contemporary linguistics that could be used to bolster support for Poythress’ argument that a divine origin of language has more explanatory power than the strictly naturalistic explanations that prevail today. It should go without saying that a book published today on language should interact with Chomskyian linguistics, especially a work that bears much in common with and could find much support from his nativist approach to language. Chomsky has been called a “closet creationist” for instance. Steven Pinker in his The Language Instinct has to go to some surprising lengths to try to convince his readers that universal grammar is still compatible with the theory of evolution and that people needn’t run hastily to God for answers. This seems like an appropriate place for someone like Poythress to step into the discussion and proffer God. Instead, In the Beginning Was the Word strips itself of much of its potential power by not taking a broader look at what a God-centered approach language entails. Poythress commendably reasons from the Scriptures but in only doing so he fails to employ all available arguments for a God-centered approach to language. So much more could be said that the book’s almost a frustrating read.

Second

Secondly, prior to reading I had in mind to offer the book as a giveaway at a linguistics meeting on campus I was planning and even possibly to send a copy to one of my old college linguistics professors. After reading, I felt uneasy doing so and thereby endorsing the book for the simple reason that the argumentation within is incredibly weak. For example, consider the analogies Poythress attempts to draw between language and the triune God in order to establish the thesis that a biblically-faithful approach to language will start with communication between the persons of the trinity:

Let us now focus on the character of the rules of language. They reveal God in some striking ways.
First, the rules of English hold wherever English is spoken…Spoken English, and human knowledge of English, are not omnipresent. But the rules are.¹

In the above language is thought to reveal God on the following logic: God is omnipresent. Rules of language can be thought of as omnipresent. Rules of language therefore reveal God. I don’t find this as striking as the author does. It could be argued on this thinking that whatever is omnipresent “reveals God.” Seems like a stretch to me.

The author continues this way showing rules of language to be omnipresent, eternal, immutable, invisible (“We do not literally see the rule that ‘moved’ is the past tense of ‘move.’ We see and hear only the effects of the rule on our use of language. The rule is essentially immaterial and invisible . . . Likewise, God is essentially immaterial and invisible, but is known through his acts in the world.”²), truthful (“Real rules, as opposed to linguists’ approximations of them, are also absolutely, infallibly true. Truthfulness is also an attribute of God.”³), powerful, immanent and transcendent, rational, good, and beautiful.

Then watch his conclusion to this chapter:

“Rules for language are a form of the word of God. So they reflect the Trinitarian statement of1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (ESV)
', 'John 1:1', 'http://www.gnpcb.org/esv/search/?q=John+1%3A1');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=John+1%3A1" >John 1:1, which identifies the second person of the Trinity as the eternal Word. . . .
Man is made in the image of God, and so his language is in the image of God. And so his language reflects the Trinitarian pattern.”⁴

I find this argument very unsatisfying for two reasons: (1) again it seems like a stretch and (2) so what? What’s the importance? It seems to me to belabor the thesis to multiple evidences by stretching analogies. The thesis is straightforward enough that in my mind little is gained by the above evidences.

Third

Third, I have a very hard time swallowing many basic statements in the book that attribute to God everything from etymology to grammar to the correspondence between the signified (a dog) and the signifier (“dog”). Are we only able to trust language if we endow words with a logical, God-established connection to the thing for which they stand? I think not. Again, I see little gained when Poythress asserts that God has designed the contemporary English word “dog” to represent perfectly the idea of a dog. I see no need to be this specific in a God-centered approach to language, especially on a matter on which we cannot be certain (regardless of the view of divine providence one subscribes to). I see no damage done to a God-centered approach to language by granting the abstract relationship between words and concepts.

Additionally, denying the abstract relationship between what we call a dog and the English word “dog” flies in the face of every and any linguistics book you’re likely to come across. Fair enough they are not working from a God-centered approach to language, but I’ve yet to come across any linguist finding rational links between signifier and signified (the small number of onomatopoeia excepted of course), something one would expect if indeed God has linked them together on rational grounds. Therein would lie great apologetic force if such a link could be observed. We must, however, look elsewhere for hints of God in language.

Fourth

Seventy-five percent of the book is only tangentially related to language or linguistics. Of the six parts, the book could conceivably be condensed down to the first section (pp. 1-78), the sixth section (pp. 289-297) and the appendices. The rest is largely unnecessary, especially part two.

Conclusion

I hope I have not been too harsh in offering my thoughts on In the Beginning Was the Word. If I am wrong or misinformed or misguided on any of the above, I will gladly and humbly lend my ear to the many whose understanding on the subject surpasses my own. As I have not come across any reviews of the work I hoped to present my thoughts in order to offer some follow up to the hype the book enjoyed in the weeks leading up to its publication. Finally, if I come across as harsh, it’s only because I had high expectations for this work.

Call for Review

In the interest of fairness I want to do something a bit different. If you are a linguist and have not read In the Beginning Was the Word and would like to read it and review it, I will send you my copy for free. You must only agree to read it, review it, and have your review published on my blog. Easy enough, right? But, if you’re a linguist and you’ve already read it, I’m still interested in your thoughts and/or review, although nothing free for you.

Vern Sheridan Poythress, In the Beginning Was the Word: A God-Centered Approach to Language (Wheaton: Crossway, 2009), 64-65. ↩
Ibid., 68. ↩
Ibid., 69. ↩
Ibid., 77. ↩

Matthew and My Seniors

drew — Tue, 02 Mar 2010 18:33:22 +0000

photo credit: gaspi *your guide

You may first want to know that I’m talking about senile seniors (65+) rather than sinister seniors (~18), those who are about to graduate high school and make a lot of stupid decisions in college. My seniors are the precious elderly saints who live at a local independent-living senior apartment complex. About last year this time one resident came into the restaurant where I was then working and told me that there were several believers at the senior home but no regular Bible study. She eagerly desired that someone come and teach the Scriptures and share the gospel with the residents. Any seminarian would be a fool be approached in such a manner and decline to spend time with elderly saints opening the Scriptures with them. There was only one response: I’ll do it.

Sounds good but what does one teach? Where should I start? I started off alternating between Old Testament, Gospel and epistle, after reading about a similar teaching pattern in the ministry of John Calvin, although he taught at least three times a week, teaching OT, NT and epistle every week. I just meet with my elderly saints once a week. Because it felt like we were jumping around every week and it was three weeks before we returned to where we left off in a given book, I decided to singularly adopt the Gospel of Matthew as the curriculum. This past Sunday we covered25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.

Anyone that has a grandmother and takes a quick glance at the content of25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.

34 “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble. (ESV)
', 'Matthew 6:25-34', 'http://www.gnpcb.org/esv/search/?q=Matthew+6%3A25-34');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Matthew+6%3A25-34" >Matthew 6:25-34 will think what a great set of verses to cover with senior saints. Grandmothers are well-known worriers and prayer warriors. Jesus speaks right to worry in this passage and says, Don’t do it, child! Look at the flowers, look at the animals! God’s got it under control. In fact, if you were asked to be a guest speaker at a senior home, you may in fact choose this passage as your text, if you indeed do such antiquated things as preach from a text!

You would be asked to speak. You’d think about it, pray about it, and flip through your Bible wondering which passage these saints need to hear.25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.

Throughout the course of working our way through the Gospel of Matthew my senior saints have been the most appreciative and engaged with the less obvious choice of passages. Next week we’ll cover7:1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

6 “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. (ESV)

', 'Matthew 7:1-6', 'http://www.gnpcb.org/esv/search/?q=Matthew+7%3A1-6');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Matthew+7%3A1-6" >Matthew 7:1-6 which will bring us near the end of the Sermon on the Mount. (I love the German “Bergpredigt” for some reason.) This means that over the last year or so we’ve covered less obvious topics for seniors such as anger, lust, retaliation, divorce, and especially oaths. I dare say no one would when asked to speak at a senior home choose any of these sections from die Bergpredigt. Why in the world would I talk to seniors about oaths and truth-telling? Why would I even mention sexuality to people quadruple my age? Because Jesus talked about it.

My seniors have been the most appreciative, responsive and engaged in the teaching when we covered these lesser discussed areas. They attend the Bible study because they are genuinely concerned about hearing what Jesus had to say. If Jesus talked about it, they want to hear about it. Don’t give us psycho-babble, give us the Scriptures, they tell me. Occasional preaching and teaching is important, but well-rounded total preaching and teaching is more so. Teaching through books of the Bible accomplishes this.

We therefore sell short those whom God has entrusted to our oversight when we pick the menu. His people are hungry for everything that’s in the garden, not just what’s well-known and easily prepared.

Taking the Right Name in Vain

drew — Wed, 24 Feb 2010 15:01:52 +0000

Consider:

You know his name wasn’t really Jesus Christ, right?
Jesus is just the Greek translation of Yeshua, which translates from Hebrew to Joshua.
But his name wasn’t Josh Christ, either, since his parents weren’t Joseph and Mary Christ.
So it’s really not blasphemy to say “Jesus Christ”, because it’s not taking the right name in vain.
Isn’t religion fun?

To be honest I felt giddy when I read the above. It’s perfect to blog. It involves linguistics and Jesus and it’s moronic; the first two I love, the last just makes good blog fodder. Why’s the above moronic?

The Third Commandment

“Do not take up the name of the Lord in vain” (7 “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. (ESV)

', 'Exodus 20:7', 'http://www.gnpcb.org/esv/search/?q=Exodus+20%3A7');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Exodus+20%3A7" >Exodus 20:7). The argument above borrows whatever potency the author believed it to have from this, the third commandment found at7 “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. (ESV)

How about misuse or use for no purpose. Or, use as if it were nothing, thus “in vain.” Check out the use of the same word in Jeremiah:

30 In vain have I struck your children;
they took no correction;
your own sword devoured your prophets
like a ravening lion. (ESV)

', 'Jeremiah 2:30', 'http://www.gnpcb.org/esv/search/?q=Jeremiah+2%3A30');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Jeremiah+2%3A30" >Jeremiah 2:30,
30 And you, O desolate one,
what do you mean that you dress in scarlet,
that you adorn yourself with ornaments of gold,
that you enlarge your eyes with paint?
In vain you beautify yourself.
Your lovers despise you;
they seek your life. (ESV)
', 'Jeremiah 4:30', 'http://www.gnpcb.org/esv/search/?q=Jeremiah+4%3A30');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Jeremiah+4%3A30" >Jeremiah 4:30,
29 The bellows blow fiercely;
the lead is consumed by the fire;
in vain the refining goes on,
for the wicked are not removed. (ESV)
', 'Jeremiah 6:29', 'http://www.gnpcb.org/esv/search/?q=Jeremiah+6%3A29');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Jeremiah+6%3A29" >Jeremiah 6:29,
15 But my people have forgotten me;
they make offerings to false gods;
they made them stumble in their ways,
in the ancient roads,
and to walk into side roads,
not the highway, (ESV)
', 'Jeremiah 18:15', 'http://www.gnpcb.org/esv/search/?q=Jeremiah+18%3A15');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Jeremiah+18%3A15" >Jeremiah 18:15,
11 Go up to Gilead, and take balm,
O virgin daughter of Egypt!
In vain you have used many medicines;
there is no healing for you. (ESV)
', 'Jeremiah 46:11', 'http://www.gnpcb.org/esv/search/?q=Jeremiah+46%3A11');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Jeremiah+46%3A11" >Jeremiah 46:11. You’ll gain a sense of what’s going on real quick.

It would be a mistake, however, to narrowly limit “taking the Lord’s name in vain,” as the above does, to a particular word (e.g., “Jesus” or “Jesus Christ” in whatever language). “The ‘name’ of God stands for so much more than the mere pronouncing of his title of address. It includes (1) his nature, being, and very person . . . (2) his teaching or doctrine . . . and (3) his moral and ethical teaching.”¹

Thus, speaking irreverently about almost anything pertaining to God is easily considered blasphemy. I shouldn’t need to provide examples, but the point is that blasphemy isn’t only blasphemy if and only if you utter the right word in the right language. Blasphemy encompasses the content of and the heart behind language.²

The Name of the Lord

The author concludes “So it’s really not blasphemy to say ‘Jesus Christ’, because it’s not taking the right name in vain.” The question then arises, Which name should one take in vain if one wanted to take “the right name in vain”?

7 “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. (ESV)

', 'Exodus 20:7', 'http://www.gnpcb.org/esv/search/?q=Exodus+20%3A7');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Exodus+20%3A7" >Exodus 20:7 has shem yhwh or “the name of YHWH,” often translated into English as “the name of the Lord” instead of “the name of Yahweh” with YHWH as a proper name. Taking YHWH in vain can be a bit problematic though as the Hebrew text doesn’t preserve the original vowels for the divine name. According to the above argument then it should be impossible to take the Lord’s name in vain and thus blaspheme. But is that true?

Blasphemy in the Bible

One can blaspheme against the Holy Spirit, who is God (31 Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. (ESV)

', 'Matthew 12:31', 'http://www.gnpcb.org/esv/search/?q=Matthew+12%3A31');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Matthew+12%3A31" >Matthew 12:31).

Jesus was accused of blasphemy for affirming that he is the Christ, the Son of God because some believed he was lying (63 But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” (ESV)

', 'Matthew 26:63', 'http://www.gnpcb.org/esv/search/?q=Matthew+26%3A63');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Matthew+26%3A63" >Matthew 26:63;31 The Jews picked up stones again to stone him. 32 Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” 33 The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” 34 Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? 35 If he called them gods to whom the word of God came—and Scripture cannot be broken— 36 do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I am not doing the works of my Father, then do not believe me; 38 but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” 39 Again they sought to arrest him, but he escaped from their hands. (ESV)

', 'John 10:31-39', 'http://www.gnpcb.org/esv/search/?q=John+10%3A31-39');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=John+10%3A31-39" >John 10:31-39).

In the first case one needn’t know God’s name in the right language to blaspheme against him. In the second, Jesus didn’t even use God’s name, but was called a blasphemer.

Isn’t religion fun?

Shooting Down the Upshot

It’s true that Jesus’ name wasn’t the Anglo-Germanic word “Jesus” nor was “Christ” his parents’ surname. It’s anachronistic to even assume so.

Do we then conclude that it’s not really blasphemy to say “Jesus Christ” when we accidentally stub a toe? Absolutely not.

The name “Jesus Christ” is the English result of that long etymological history given above that represents the man profiled in the Bible. “Jesus Christ” is how we can talk about that God-man. Therefore to use it in vain is blasphemous.

Two Examples

If the above argument holds true, Muslims shouldn’t have been offended at the now famous Danish cartoons depicting Muhammed because, well, that’s not really the prophet Muhammad because in order for the cartoon to be idolatrous it would have to be correctly labeled in Arabic rather than in Danish.

Or, if blasphemy or defamation of character can only be done correctly if used in the right language, there’s no such thing as international libel. Americans shouldn’t be offended by what any nation says about them, if not said in English.

Walter Kaiser, Exodus, in Expositor’s Bible Commentary (1990), 423. ↩
“In the third commandment, ‘the name of the Lord’ can refer to God’s entire self-revelation, and any disobedience of that revelation can be described as ‘vanity.’ Thus, all sin violates the third commandment” (John Frame, The Doctrine of the Christian Life (2008), 398. ↩

Listening to the Lectionary

drew — Sun, 24 Jan 2010 19:41:10 +0000

photo credit: Lawrence OP

Sing for Joy

Every Sunday morning the pretentiously titled local classical station–The Classical Station–airs several syndicated programs featuring sacred music. One of those is Sing for Joy, a production of Minnesota’s St. Olaf College. Every week the College Pastor presents choral music selected to coincide with the readings from the revised common lectionary. The result is a beautiful production that is well worth your listen, especially if you come from a non-liturgical tradition such as I. I’ve found that keeping up with the common lectionary vocally enhanced by world-class choirs is a delightful way to connect with the Church universal. Sing for Joy presents that certain bountiful depth of sacred music that is too often forgotten. My only disappointment is that the broadcasts, as far as I can tell, are not available via podcast. There is, however, a vast streaming archive available on their site of current and past episodes. You can listen wherever you are no matter the day of the week. Check it out.

Lectionary at Lunch

I discovered this second gem on iTunesU. Concordia Seminary St. Louis hosts an enviable Lectionary at Lunch group every Wednesday that is led by a professor who reads through the OT and NT lessons in Hebrew and Greek, translates them and discusses particular points of interest. The podcast of the group is available free of charge and is well worth your listen, especially if you’re interested in exegesis, translation and original language study. I can’t tell you how beneficial this is to listen to. Check it out.

Modus Vivendi

drew — Mon, 18 Jan 2010 03:22:58 +0000

photo credit: I, Timmy

You must do
what you cannot do
with what you do not have
for the rest of your life.

But Jesus will do
what he can do
with what he does have
through you
for the rest of your life.

Quoted in Camper Mundy – Giving & Receiving (30 The apostles returned to Jesus and told him all that they had done and taught. 31 And he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a desolate place by themselves. 33 Now many saw them going and recognized them, and they ran there on foot from all the towns and got there ahead of them. 34 When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things. 35 And when it grew late, his disciples came to him and said, “This is a desolate place, and the hour is now late. 36 Send them away to go into the surrounding countryside and villages and buy themselves something to eat.” 37 But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii worth of bread and give it to them to eat?” 38 And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.” 39 Then he commanded them all to sit down in groups on the green grass. 40 So they sat down in groups, by hundreds and by fifties. 41 And taking the five loaves and the two fish he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all. 42 And they all ate and were satisfied. 43 And they took up twelve baskets full of broken pieces and of the fish. 44 And those who ate the loaves were five thousand men. (ESV)

', 'Mark 6:30-44', 'http://www.gnpcb.org/esv/search/?q=Mark+6%3A30-44');" onmouseout="domTip_clearTip('false')" href="http://www.gnpcb.org/esv/search/?q=Mark+6%3A30-44" >Mark 6:30-44) [MP3]

Comma Separated List of Bible Books

drew — Tue, 05 Jan 2010 02:08:09 +0000

Needed this for a project. Thought someone else might be able to benefit from a comma separated list of the books of the Bible:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrew, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation

Carols after Christmas

drew — Mon, 28 Dec 2009 14:37:05 +0000

photo credit: krisdecurtis

We woke up yesterday and went to church here in Williamsburg where we’re vacationing for the week. I employed the best method possible in finding a solid, evangelical church to worship at on the Lord’s Day: the phone book. Flipping through, we had an extended list of almost every conceivable denomination. We decided that we wanted to do something a bit different and go to a service at a denomination of church that none of us had ever visited.

I was immediately partial to a Coptic Orthodox church, but my sister-in-law wasn’t so sure about the possibility of incense. I then suggested we go Presbyterian. Still, so many to choose from. Is it the PCA or PCUSA that are the more evangelical, missions-minded denomination? We went with a good orthodox sounding name: Grace Covenant. We like grace and I’m interested in covenant theology. It seemed like a good fit.

Great service. I was struck by, and this is the main purpose of this post, the singing of carols after Christmas. All except for one of the songs sung yesterday morning were Christmas carols. They’re hymns nonetheless, but they’re primarily now known as Christmas carols.

Doesn’t it make all the sense in the world to sing most of our carols after Christmas rather than before? They tell of the newborn babe lying in a manger. If the purpose of Christmas is to re-live the advent of the Savior, then the month leading up to the Day should be spent reading prophecy and the opening chapters of Matthew and Luke, stopping short of the actual birth narratives. The songs sung should be sung to match. Instead, we sing of the Savior’s birth before we celebrate it happening. Yesterday morning, it was refreshing to reflect on the birth of Savior through Christmas carols after we had celebrated it–or should have–on Christmas Day.

There is so much theology packed into these carol-hymns. Check out the last verse of Hark, the Herald Angels Sing:

Adam’s likeness, Lord, efface,
Stamp Thine image in its place:
Second Adam from above,
Reinstate us in Thy love.
Let us Thee, though lost, regain,
Thee, the Life, the inner man:
O, to all Thyself impart,
Formed in each believing heart.

Let’s spend the month of January singing about the new-born King rather than jumping straight to Easter.

Santa Punched Arius

drew — Sun, 13 Dec 2009 14:29:21 +0000

photo credit: tim caynes

For all the legend surrounding Santa Claus and Christmas, it’s surprising that the best story concerning the early Christian saint is forgotten. Saint Nicholas was a real person. He was the bishop of Myra and defender of young women’s honor and Christian orthodoxy. It’s not only believed that he attended the Council of Nicea in 325 but that he also showed Arius who’s boss with a little fist-in-face action.

At the first Council of Nicea, Nicholas, bishop of Myra, met the arguments of Arius by bestowing upon the jaw of that venerable presbyter such a violent blow that a temporary disuse of that important organ of debate was rendered necessary (Lewis George Janes, A Study of Primitive Christianity, 294).

So when Santa comes to town, a lump of coal should be the least of your worries!

Bargain Books at DeepDiscount

drew — Sat, 05 Dec 2009 20:58:04 +0000

DeepDiscount.com is a little known online retailer that always offers free shipping on every order, no minimum. They provide very good competition for Amazon.com. While they largely specialize in DVDs, they’ve also got a bargain book section in which you’ll find some surprising works:

David Clines, Word Biblical Commentary:21:1 Then Job answered and said:

2 “Keep listening to my words,
and let this be your comfort.
3 Bear with me, and I will speak,
and after I have spoken, mock on.
4 As for me, is my complaint against man?
Why should I not be impatient?
5 Look at me and be appalled,
and lay your hand over your mouth.
6 When I remember, I am dismayed,
and shuddering seizes my flesh.
7 Why do the wicked live,
reach old age, and grow mighty in power?
8 Their offspring are established in their presence,
and their descendants before their eyes.
9 Their houses are safe from fear,
and no rod of God is upon them.
10 Their bull breeds without fail;
their cow calves and does not miscarry.
11 They send out their little boys like a flock,
and their children dance.
12 They sing to the tambourine and the lyre
and rejoice to the sound of the pipe.
13 They spend their days in prosperity,
and in peace they go down to Sheol.
14 They say to God, ‘Depart from us!
We do not desire the knowledge of your ways.
15 What is the Almighty, that we should serve him?
And what profit do we get if we pray to him?’
16 Behold, is not their prosperity in their hand?
The counsel of the wicked is far from me.

17 “How often is it that the lamp of the wicked is put out?
That their calamity comes upon them?
That God distributes pains in his anger?
18 That they are like straw before the wind,
and like chaff that the storm carries away?
19 You say, ‘God stores up their iniquity for their children.’
Let him pay it out to them, that they may know it.
20 Let their own eyes see their destruction,
and let them drink of the wrath of the Almighty.
21 For what do they care for their houses after them,
when the number of their months is cut off?
22 Will any teach God knowledge,
seeing that he judges those who are on high?
23 One dies in his full vigor,
being wholly at ease and secure,
24 his pails full of milk
and the marrow of his bones moist.
25 Another dies in bitterness of soul,
never having tasted of prosperity.
26 They lie down alike in the dust,
and the worms cover them.

27 “Behold, I know your thoughts
and your schemes to wrong me.
28 For you say, ‘Where is the house of the prince?
Where is the tent in which the wicked lived?’
29 Have you not asked those who travel the roads,
and do you not accept their testimony
30 that the evil man is spared in the day of calamity,
that he is rescued in the day of wrath?
31 Who declares his way to his face,
and who repays him for what he has done?
32 When he is carried to the grave,
watch is kept over his tomb.
33 The clods of the valley are sweet to him;
all mankind follows after him,
and those who go before him are innumerable.
34 How then will you comfort me with empty nothings?
There is nothing left of your answers but falsehood.”

22:1 Then Eliphaz the Temanite answered and said:

2 “Can a man be profitable to God?
Surely he who is wise is profitable to himself.
3 Is it any pleasure to the Almighty if you are in the right,
or is it gain to him if you make your ways blameless?
4 Is it for your fear of him that he reproves you
and enters into judgment with you?
5 Is not your evil abundant?
There is no end to your iniquities.
6 For you have exacted pledges of your brothers for nothing
and stripped the naked of their clothing.
7 You have given no water to the weary to drink,
and you have withheld bread from the hungry.
8 The man with power possessed the land,
and the favored man lived in it.
9 You have sent widows away empty,
and the arms of the fatherless were crushed.
10 Therefore snares are all around you,
and sudden terror overwhelms you,
11 or darkness, so that you cannot see,
and a flood of water covers you.

12 “Is not God high in the heavens?
See the highest stars, how lofty they are!
13 But you say, ‘What does God know?
Can he judge through the deep darkness?
14 Thick clouds veil him, so that he does not see,
and he walks on the vault of heaven.’
15 Will you keep to the old way
that wicked men have trod?
16 They were snatched away before their time;
their foundation was washed away.
17 They said to God, ‘Depart from us,’
and ‘What can the Almighty do to us?’
18 Yet he filled their houses with good things—
but the counsel of the wicked is far from me.
19 The righteous see it and are glad;
the innocent one mocks at them,
20 saying, ‘Surely our adversaries are cut off,
and what they left the fire has consumed.’

21 “Agree with God, and be at peace;
thereby good will come to you.
22 Receive instruction from his mouth,
and lay up his words in your heart.
23 If you return to the Almighty you will be built up;
if you remove injustice far from your tents,
24 if you lay gold in the dust,
and gold of Ophir among the stones of the torrent-bed,
25 then the Almighty will be your gold
and your precious silver.
26 For then you will delight yourself in the Almighty
and lift up your face to God.
27 You will make your prayer to him, and he will hear you,
and you will pay your vows.
28 You will decide on a matter, and it will be established for you,
and light will shine on your ways.
29 For when they are humbled you say, ‘It is because of pride’;
but he saves the lowly.
30 He delivers even the one who is not innocent,
who will be delivered through the cleanness of your hands.”

23:1 Then Job answered and said:

2 “Today also my complaint is bitter;
my hand is heavy on account of my groaning.
3 Oh, that I knew where I might find him,
that I might come even to his seat!
4 I would lay my case before him
and fill my mouth with arguments.
5 I would know what he would answer me
and understand what he would say to me.
6 Would he contend with me in the greatness of his power?
No; he would pay attention to me.
7 There an upright man could argue with him,
and I would be acquitted forever by my judge.

8 “Behold, I go forward, but he is not there,
and backward, but I do not perceive him;
9 on the left hand when he is working, I do not behold him;
he turns to the right hand, but I do not see him.
10 But he knows the way that I take;
when he has tried me, I shall come out as gold.
11 My foot has held fast to his steps;
I have kept his way and have not turned aside.
12 I have not departed from the commandment of his lips;
I have treasured the words of his mouth more than my portion of food.
13 But he is unchangeable, and who can turn him back?
What he desires, that he does.
14 For he will complete what he appoints for me,
and many such things are in his mind.
15 Therefore I am terrified at his presence;
when I consider, I am in dread of him.
16 God has made my heart faint;
the Almighty has terrified me;
17 yet I am not silenced because of the darkness,
nor because thick darkness covers my face.

24:1 “Why are not times of judgment kept by the Almighty,
and why do those who know him never see his days?
2 Some move landmarks;
they seize flocks and pasture them.
3 They drive away the donkey of the fatherless;
they take the widow’s ox for a pledge.
4 They thrust the poor off the road;
the poor of the earth all hide themselves.
5 Behold, like wild donkeys in the desert
the poor go out to their toil, seeking game;
the wasteland yields food for their children.
6 They gather their fodder in the field,
and they glean the vineyard of the wicked man.
7 They lie all night naked, without clothing,
and have no covering in the cold.
8 They are wet with the rain of the mountains
and cling to the rock for lack of shelter.
9 (There are those who snatch the fatherless child from the breast,
and they take a pledge against the poor.)
10 They go about naked, without clothing;
hungry, they carry the sheaves;
11 among the olive rows of the wicked they make oil;
they tread the winepresses, but suffer thirst.
12 From out of the city the dying groan,
and the soul of the wounded cries for help;
yet God charges no one with wrong.

13 “There are those who rebel against the light,
who are not acquainted with its ways,
and do not stay in its paths.
14 The murderer rises before it is light,
that he may kill the poor and needy,
and in the night he is like a thief.
15 The eye of the adulterer also waits for the twilight,
saying, ‘No eye will see me’;
and he veils his face.
16 In the dark they dig through houses;
by day they shut themselves up;
they do not know the light.
17 For deep darkness is morning to all of them;
for they are friends with the terrors of deep darkness.

18 “You say, ‘Swift are they on the face of the waters;
their portion is cursed in the land;
no treader turns toward their vineyards.
19 Drought and heat snatch away the snow waters;
so does Sheol those who have sinned.
20 The womb forgets them;
the worm finds them sweet;
they are no longer remembered,
so wickedness is broken like a tree.’

21 “They wrong the barren, childless woman,
and do no good to the widow.
22 Yet God prolongs the life of the mighty by his power;
they rise up when they despair of life.
23 He gives them security, and they are supported,
and his eyes are upon their ways.
24 They are exalted a little while, and then are gone;
they are brought low and gathered up like all others;
they are cut off like the heads of grain.
25 If it is not so, who will prove me a liar
and show that there is nothing in what I say?”

25:1 Then Bildad the Shuhite answered and said:

2 “Dominion and fear are with God;
he makes peace in his high heaven.
3 Is there any number to his armies?
Upon whom does his light not arise?
4 How then can man be in the right before God?
How can he who is born of woman be pure?
5 Behold, even the moon is not bright,
and the stars are not pure in his eyes;
6 how much less man, who is a maggot,
and the son of man, who is a worm!”

26:1 Then Job answered and said:

2 “How you have helped him who has no power!
How you have saved the arm that has no strength!
3 How you have counseled him who has no wisdom,
and plentifully declared sound knowledge!
4 With whose help have you uttered words,
and whose breath has come out from you?
5 The dead tremble
under the waters and their inhabitants.
6 Sheol is naked before God,
and Abaddon has no covering.
7 He stretches out the north over the void
and hangs the earth on nothing.
8 He binds up the waters in his thick clouds,
and the cloud is not split open under them.
9 He covers the face of the full moon
and spreads over it his cloud.
10 He has inscribed a circle on the face of the waters
at the boundary between light and darkness.
11 The pillars of heaven tremble
and are astounded at his rebuke.
12 By his power he stilled the sea;
by his understanding he shattered Rahab.
13 By his wind the heavens were made fair;
his hand pierced the fleeing serpent.
14 Behold, these are but the outskirts of his ways,
and how small a whisper do we hear of him!
But the thunder of his power who can understand?”

27:1 And Job again took up his discourse, and said:

2 “As God lives, who has taken away my right,
and the Almighty, who has made my soul bitter,
3 as long as my breath is in me,
and the spirit of God is in my nostrils,
4 my lips will not speak falsehood,
and my tongue will not utter deceit.
5 Far be it from me to say that you are right;
till I die I will not put away my integrity from me.
6 I hold fast my righteousness and will not let it go;
my heart does not reproach me for any of my days.

7 “Let my enemy be as the wicked,
and let him who rises up against me be as the unrighteous.
8 For what is the hope of the godless when God cuts him off,
when God takes away his life?
9 Will God hear his cry
when distress comes upon him?
10 Will he take delight in the Almighty?
Will he call upon God at all times?
11 I will teach you concerning the hand of God;
what is with the Almighty I will not conceal.
12 Behold, all of you have seen it yourselves;
why then have you become altogether vain?

13 “This is the portion of a wicked man with God,
and the heritage that oppressors receive from the Almighty:
14 If his children are multiplied, it is for the sword,
and his descendants have not enough bread.
15 Those who survive him the pestilence buries,
and his widows do not weep.
16 Though he heap up silver like dust,
and pile up clothing like clay,
17 he may pile it up, but the righteous will wear it,
and the innocent will divide the silver.
18 He builds his house like a moth’s,
like a booth that a watchman makes.
19 He goes to bed rich, but will do so no more;
he opens his eyes, and his wealth is gone.
20 Terrors overtake him like a flood;
in the night a whirlwind carries him off.
21 The east wind lifts him up and he is gone;
it sweeps him out of his place.
22 It hurls at him without pity;
he flees from its power in headlong flight.
23 It claps its hands at him
and hisses at him from its place.

28:1 “Surely there is a mine for silver,
and a place for gold that they refine.
2 Iron is taken out of the earth,
and copper is smelted from the ore.
3 Man puts an end to darkness
and searches out to the farthest limit
the ore in gloom and deep darkness.
4 He opens shafts in a valley away from where anyone lives;
they are forgotten by travelers;
they hang in the air, far away from mankind; they swing to and fro.
5 As for the earth, out of it comes bread,
but underneath it is turned up as by fire.
6 Its stones are the place of sapphires,
and it has dust of gold.

7 “That path no bird of prey knows,
and the falcon’s eye has not seen it.
8 The proud beasts have not trodden it;
the lion has not passed over it.

9 “Man puts his hand to the flinty rock
and overturns mountains by the roots.
10 He cuts out channels in the rocks,
and his eye sees every precious thing.
11 He dams up the streams so that they do not trickle,
and the thing that is hidden he brings out to light.

12 “But where shall wisdom be found?
And where is the place of understanding?
13 Man does not know its worth,
and it is not found in the land of the living.
14 The deep says, ‘It is not in me,’
and the sea says, ‘It is not with me.’
15 It cannot be bought for gold,
and silver cannot be weighed as its price.
16 It cannot be valued in the gold of Ophir,
in precious onyx or sapphire.
17 Gold and glass cannot equal it,
nor can it be exchanged for jewels of fine gold.
18 No mention shall be made of coral or of crystal;
the price of wisdom is above pearls.
19 The topaz of Ethiopia cannot equal it,
nor can it be valued in pure gold.

20 “From where, then, does wisdom come?
And where is the place of understanding?
21 It is hidden from the eyes of all living
and concealed from the birds of the air.
22 Abaddon and Death say,
‘We have heard a rumor of it with our ears.’

23 “God understands the way to it,
and he knows its place.
24 For he looks to the ends of the earth
and sees everything under the heavens.
25 When he gave to the wind its weight
and apportioned the waters by measure,
26 when he made a decree for the rain
and a way for the lightning of the thunder,
27 then he saw it and declared it;
he established it, and searched it out.
28 And he said to man,
‘Behold, the fear of the Lord, that is wisdom,
and to turn away from evil is understanding.’”

29:1 And Job again took up his discourse, and said:

2 “Oh, that I were as in the months of old,
as in the days when God watched over me,
3 when his lamp shone upon my head,
and by his light I walked through darkness,
4 as I was in my prime,
when the friendship of God was upon my tent,
5 when the Almighty was yet with me,
when my children were all around me,
6 when my steps were washed with butter,
and the rock poured out for me streams of oil!
7 When I went out to the gate of the city,
when I prepared my seat in the square,
8 the young men saw me and withdrew,
and the aged rose and stood;
9 the princes refrained from talking
and laid their hand on their mouth;
10 the voice of the nobles was hushed,
and their tongue stuck to the roof of their mouth.
11 When the ear heard, it called me blessed,
and when the eye saw, it approved,
12 because I delivered the poor who cried for help,
and the fatherless who had none to help him.
13 The blessing of him who was about to perish came upon me,
and I caused the widow’s heart to sing for joy.
14 I put on righteousness, and it clothed me;
my justice was like a robe and a turban.
15 I was eyes to the blind
and feet to the lame.
16 I was a father to the needy,
and I searched out the cause of him whom I did not know.
17 I broke the fangs of the unrighteous
and made him drop his prey from his teeth.
18 Then I thought, ‘I shall die in my nest,
and I shall multiply my days as the sand,
19 my roots spread out to the waters,
with the dew all night on my branches,
20 my glory fresh with me,
and my bow ever new in my hand.’

21 “Men listened to me and waited
and kept silence for my counsel.
22 After I spoke they did not speak again,
and my word dropped upon them.
23 They waited for me as for the rain,
and they opened their mouths as for the spring rain.
24 I smiled on them when they had no confidence,
and the light of my face they did not cast down.
25 I chose their way and sat as chief,
and I lived like a king among his troops,
like one who comforts mourners.

30:1 “But now they laugh at me,
men who are younger than I,
whose fathers I would have disdained
to set with the dogs of my flock.
2 What could I gain from the strength of their hands,
men whose vigor is gone?
3 Through want and hard hunger
they gnaw the dry ground by night in waste and desolation;
4 they pick saltwort and the leaves of bushes,
and the roots of the broom tree for their food.
5 They are driven out from human company;
they shout after them as after a thief.
6 In the gullies of the torrents they must dwell,
in holes of the earth and of the rocks.
7 Among the bushes they bray;
under the nettles they huddle together.
8 A senseless, a nameless brood,
they have been whipped out of the land.

9 “And now I have become their song;
I am a byword to them.
10 They abhor me; they keep aloof from me;
they do not hesitate to spit at the sight of me.
11 Because God has loosed my cord and humbled me,
they have cast off restraint in my presence.
12 On my right hand the rabble rise;
they push away my feet;
they cast up against me their ways of destruction.
13 They break up my path;
they promote my calamity;
they need no one to help them.
14 As through a wide breach they come;
amid the crash they roll on.
15 Terrors are turned upon me;
my honor is pursued as by the wind,
and my prosperity has passed away like a cloud.

16 “And now my soul is poured out within me;
days of affliction have taken hold of me.
17 The night racks my bones,
and the pain that gnaws me takes no rest.
18 With great force my garment is disfigured;
it binds me about like the collar of my tunic.
19 God has cast me into the mire,
and I have become like dust and ashes.
20 I cry to you for help and you do not answer me;
I stand, and you only look at me.
21 You have turned cruel to me;
with the might of your hand you persecute me.
22 You lift me up on the wind; you make me ride on it,
and you toss me about in the roar of the storm.
23 For I know that you will bring me to death
and to the house appointed for all living.

24 “Yet does not one in a heap of ruins stretch out his hand,
and in his disaster cry for help?
25 Did not I weep for him whose day was hard?
Was not my soul grieved for the needy?
26 But when I hoped for good, evil came,
and when I waited for light, darkness came.
27 My inward parts are in turmoil and never still;
days of affliction come to meet me.
28 I go about darkened, but not by the sun;
I stand up in the assembly and cry for help.
29 I am a brother of jackals
and a companion of ostriches.
30 My skin turns black and falls from me,
and my bones burn with heat.
31 My lyre is turned to mourning,
and my pipe to the voice of those who weep.

31:1 “I have made a covenant with my eyes;
how then could I gaze at a virgin?
2 What would be my portion from God above
and my heritage from the Almighty on high?
3 Is not calamity for the unrighteous,
and disaster for the workers of iniquity?
4 Does not he see my ways
and number all my steps?

5 “If I have walked with falsehood
and my foot has hastened to deceit;
6 (Let me be weighed in a just balance,
and let God know my integrity!)
7 if my step has turned aside from the way
and my heart has gone after my eyes,
and if any spot has stuck to my hands,
8 then let me sow, and another eat,
and let what grows for me be rooted out.

9 “If my heart has been enticed toward a woman,
and I have lain in wait at my neighbor’s door,
10 then let my wife grind for another,
and let others bow down on her.
11 For that would be a heinous crime;
that would be an iniquity to be punished by the judges;
12 for that would be a fire that consumes as far as Abaddon,
and it would burn to the root all my increase.

13 “If I have rejected the cause of my manservant or my maidservant,
when they brought a complaint against me,
14 what then shall I do when God rises up?
When he makes inquiry, what shall I answer him?
15 Did not he who made me in the womb make him?
And did not one fashion us in the womb?

16 “If I have withheld anything that the poor desired,
or have caused the eyes of the widow to fail,
17 or have eaten my morsel alone,
and the fatherless has not eaten of it
18 (for from my youth the fatherless grew up with me as with a father,
and from my mother’s womb I guided the widow),
19 if I have seen anyone perish for lack of clothing,
or the needy without covering,
20 if his body has not blessed me,
and if he was not warmed with the fleece of my sheep,
21 if I have raised my hand against the fatherless,
because I saw my help in the gate,
22 then let my shoulder blade fall from my shoulder,
and let my arm be broken from its socket.
23 For I was in terror of calamity from God,
and I could not have faced his majesty.

24 “If I have made gold my trust
or called fine gold my confidence,
25 if I have rejoiced because my wealth was abundant
or because my hand had found much,
26 if I have looked at the sun when it shone,
or the moon moving in splendor,
27 and my heart has been secretly enticed,
and my mouth has kissed my hand,
28 this also would be an iniquity to be punished by the judges,
for I would have been false to God above.

29 “If I have rejoiced at the ruin of him who hated me,
or exulted when evil overtook him
30 (I have not let my mouth sin
by asking for his life with a curse),
31 if the men of my tent have not said,
‘Who is there that has not been filled with his meat?’
32 (the sojourner has not lodged in the street;
I have opened my doors to the traveler),
33 if I have concealed my transgressions as others do
by hiding my iniquity in my bosom,
34 because I stood in great fear of the multitude,
and the contempt of families terrified me,
so that I kept silence, and did not go out of doors—
35 Oh, that I had one to hear me!
(Here is my signature! Let the Almighty answer me!)
Oh, that I had the indictment written by my adversary!
36 Surely I would carry it on my shoulder;
I would bind it on me as a crown;
37 I would give him an account of all my steps;
like a prince I would approach him.

38 “If my land has cried out against me
and its furrows have wept together,
39 if I have eaten its yield without payment
and made its owners breathe their last,
40 let thorns grow instead of wheat,
and foul weeds instead of barley.”
The words of Job are ended.

32:1 So these three men ceased to answer Job, because he was righteous in his own eyes. 2 Then Elihu the son of Barachel the Buzite, of the family of Ram, burned with anger. He burned with anger at Job because he justified himself rather than God. 3 He burned with anger also at Job’s three friends because they had found no answer, although they had declared Job to be in the wrong. 4 Now Elihu had waited to speak to Job because they were older than he. 5 And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.

6 And Elihu the son of Barachel the Buzite answered and said:
“I am young in years,
and you are aged;
therefore I was timid and afraid
to declare my opinion to you.
7 I said, ‘Let days speak,
and many years teach wisdom.’
8 But it is the spirit in man,
the breath of the Almighty, that makes him understand.
9 It is not the old who are wise,
nor the aged who understand what is right.
10 Therefore I say, ‘Listen to me;
let me also declare my opinion.’

11 “Behold, I waited for your words,
I listened for your wise sayings,
while you searched out what to say.
12 I gave you my attention,
and, behold, there was none among you who refuted Job
or who answered his words.
13 Beware lest you say, ‘We have found wisdom;
God may vanquish him, not a man.’
14 He has not directed his words against me,
and I will not answer him with your speeches.

15 “They are dismayed; they answer no more;
they have not a word to say.
16 And shall I wait, because they do not speak,
because they stand there, and answer no more?
17 I also will answer with my share;
I also will declare my opinion.
18 For I am full of words;
the spirit within me constrains me.
19 Behold, my belly is like wine that has no vent;
like new wineskins ready to burst.
20 I must speak, that I may find relief;
I must open my lips and answer.
21 I will not show partiality to any man
or use flattery toward any person.
22 For I do not know how to flatter,
else my Maker would soon take me away.

33:1 “But now, hear my speech, O Job,
and listen to all my words.
2 Behold, I open my mouth;
the tongue in my mouth speaks.
3 My words declare the uprightness of my heart,
and what my lips know they speak sincerely.
4 The Spirit of God has made me,
and the breath of the Almighty gives me life.
5 Answer me, if you can;
set your words in order before me; take your stand.
6 Behold, I am toward God as you are;
I too was pinched off from a piece of clay.
7 Behold, no fear of me need terrify you;
my pressure will not be heavy upon you.

8 “Surely you have spoken in my ears,
and I have heard the sound of your words.
9 You say, ‘I am pure, without transgression;
I am clean, and there is no iniquity in me.
10 Behold, he finds occasions against me,
he counts me as his enemy,
11 he puts my feet in the stocks
and watches all my paths.’

12 “Behold, in this you are not right. I will answer you,
for God is greater than man.
13 Why do you contend against him,
saying, ‘He will answer none of man’s words’?
14 For God speaks in one way,
and in two, though man does not perceive it.
15 In a dream, in a vision of the night,
when deep sleep falls on men,
while they slumber on their beds,
16 then he opens the ears of men
and terrifies them with warnings,
17 that he may turn man aside from his deed
and conceal pride from a man;
18 he keeps back his soul from the pit,
his life from perishing by the sword.

19 “Man is also rebuked with pain on his bed
and with continual strife in his bones,
20 so that his life loathes bread,
and his appetite the choicest food.
21 His flesh is so wasted away that it cannot be seen,
and his bones that were not seen stick out.
22 His soul draws near the pit,
and his life to those who bring death.
23 If there be for him an angel,
a mediator, one of the thousand,
to declare to man what is right for him,
24 and he is merciful to him, and says,
‘Deliver him from going down into the pit;
I have found a ransom;
25 let his flesh become fresh with youth;
let him return to the days of his youthful vigor’;
26 then man prays to God, and he accepts him;
he sees his face with a shout of joy,
and he restores to man his righteousness.
27 He sings before men and says:
‘I sinned and perverted what was right,
and it was not repaid to me.
28 He has redeemed my soul from going down into the pit,
and my life shall look upon the light.’

29 “Behold, God does all these things,
twice, three times, with a man,
30 to bring back his soul from the pit,
that he may be lighted with the light of life.
31 Pay attention, O Job, listen to me;
be silent, and I will speak.
32 If you have any words, answer me;
speak, for I desire to justify you.
33 If not, listen to me;
be silent, and I will teach you wisdom.”

34:1 Then Elihu answered and said:

2 “Hear my words, you wise men,
and give ear to me, you who know;
3 for the ear tests words
as the palate tastes food.
4 Let us choose what is right;
let us know among ourselves what is good.
5 For Job has said, ‘I am in the right,
and God has taken away my right;
6 in spite of my right I am counted a liar;
my wound is incurable, though I am without transgression.’
7 What man is like Job,
who drinks up scoffing like water,
8 who travels in company with evildoers
and walks with wicked men?
9 For he has said, ‘It profits a man nothing
that he should take delight in God.’

10 “Therefore, hear me, you men of understanding:
far be it from God that he should do wickedness,
and from the Almighty that he should do wrong.
11 Job 21-37 – $23.30 (Amazon $34.99) – link
Stephen Smalley, Word Biblical Commentary: 1, 2, 3 John – $23.30 (Amazon $36.49) - link
Alister McGrath, Christianity’s Dangerous Idea – $10.55 (Amazon $12.44) – link

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