Category: Bible

Yesterday I blogged about the fact that in Greek, Jesus’ name adds up to 888. In response, a reader asked:

All this brings to 666, the number of the beast. I’ve read somewhere
this backtranslates to Nero, though intentionally without determinism.
Is there a known spelling of Nero that makes the connection in Latin or
ancient Greek?

It is true, though the language isn’t Latin or Greek. It’s Hebrew or Aramaic. These two languages use the same alphabet, though the shapes of the letters are sometimes quite different, and as a result they used the same numbering system. Since first century Jews were Aramaic-speakers, Aramaic is really the more relevant language in this case, but because modern pastors tend to know more Hebrew than Aramaic (since most of the Old Testament is in Hebrew), you often hear that "Nero Caesar" adds up to 666 in Hebrew.

Here’s how it works:

Aramaic and Hebrew did not have vowels in the first century, so words were spelled with consonants. There were different ways one could spell words (in the absence of Webster’s dictionary), and one spelling of "Nero Caesar" (or "Caesar Nero") was NRWN QSR.

Nun = 50
Resh = 200
Waw = 6
Nun =  50

Qop = 100
Samekh = 60
Resh = 200

TOTAL = 666

Now, there’s lotsa folks who have names that add up to 666, so why should one be confident that the emperor Nero was who St. John/God had in mind in the book of Revelation?

Well, in Revelation the beast is described as a leader who demands to be worshipped as a god and who persecutes Christians? Any of St. John’s contemporaries fit that bill? Yep: Nero.

Any reason we should think that it would be one of St. John’s contemporaries? Yep, again: At its beginning and its end, the book stresses it deals with what will happen "soon" (Rev. 1:1, 22:6).

Anything else?

Yep the third: Another spelling of "Nero Caesar" in Aramaic(/Hebrew) is NRW QSR, which leaves off a nun (50), resulting in the total number 616 instead of 666.

It turns out that some early manuscripts of Revelation record the beast’s number as 616 rather than 666.

Somebody back then got it–and was used to a different spelling.

(Note: It’s interesting when you’re taking a class in Aramaic and are learning the numbering system–still in use among Aramaic-speakers today–and all this comes up. Startling confirmation of the solidity of all this.)

A reader writes:

Jimmy~

Thanks for all you do.

 

Two small easy ones:

1. I am partial to the NAB
because of the footnotes. Are the footnotes in the NAB
particularly bad, or just not particularly good?

 

2. I know you recommend the RSV:CE, which is
lacking in footnotes. Is this where the commentaries (Orchard’s, etc.) that
you recommend come into play?

In regard to the first question, there are three reasons I don’t like the NAB. First, there are the footnotes. In some editions these are likely worse than others, but even the better ones still have some bad notes (not all are bad, but some are). The notes, apparently, have been cleaned up somewhat since the 1970s, but there are still clunkers that will misinform, disturb, or even challenge the faith of readers. For example, consider this note on Matthew 16:21-23:

[21-23] This first prediction of the passion follows Mark 8:31-33 in the main and serves as a corrective to an understanding of Jesus’ messiahship as solely one of glory and triumph. By his addition of from that time on (Matthew 16:21) Matthew has emphasized that Jesus’ revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (Matthew 17:22-23; 20:17-19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see Matthew 26:29). [SOURCE]

HUH???

Jesus couldn’t actually predict the future? He wasn’t a true prophet? He didn’t know about his death and resurrection? He could only foresee that "his mission would entail suffering and perhaps death?"

Sorry, but this is flatly inconsistent with the Christian faith.

Second, the book introductions to the NAB rush willy-nilly to embrace modern higher critical theories that, while some may be tolerable or even correct, are by no means certain. These introductions present these higher critical theories as The Truth, when in fact many of these are speculative at best. (They also have a faith-undermining tendency for many who are not secure in their faith.)

The third problem is that I just think the NAB is a lousy translation. There was a period in which I would tense up at Mass every day, worried about what the NAB would get wrong today. There are so many squishy, tone-deaf, and way-beyond-the-text translations in the NAB that anyone with a knowledge of the Greek and Hebrew has to cringe when it’s read at Mass.

That’s not to say that it never gets it right. In fact, I’m using the NAB as the Bible translation I’m quoting in a booklet I’m writing for Catholic Answers right now. The reason is that, in this case, the NAB happens to better render the passages I most need to quote. But this is an exceptional situation. In general, I can’t recommend it.

Also, if you’re wanting to do Bible study (as opposed to simply Bible reading) then you don’t want a dynamic equivalence translation anyway. You want a formal equivalence or "literal" translation, as these preserve more of the data from the original text, even though they are a bit harder to read.

With regard to the second question, actually the RSV:CE does have notes, but they’re endnotes (at the end of each testament) rather than footnotes (at the foot of the page). But yes, commentaries like Orchard and others are a great supplement to it. Orchard will add far more data to your study of Scripture (good, orthodox data at that, even if some of it is a little out of date) than will be found in any edition with footnotes. That’s the way it always works: Commentaries add more data than can be fit into a Bible via footnotes.

Hope this helps!

HERE’S A STORY IN WHICH AN ARCHAEOLOGIST CLAIMS TO HAVE DISCOVERED "THE CAVE OF JOHN THE BAPTIST."

He hasn’t.

At least, there appears to be inadequate evidence to propose that he has.

The cave, which is located on the grounds

of Kibbutz Tsuba just outside Jerusalem, is "about an hour’s donkey

ride from Ein Kerem, the village where Christian tradition says John

was born," Gibson says.

It is also on the edge of the Judean desert, where John was known to hold spiritual retreats.

He decided to start excavating after

discovering a crudely-drawn picture of John the Baptist carved into the

limestone walls "dressed in camel hair robes" as described in the

Gospel of Matthew.

Several crosses and a rough drawing of a

severed head were also carved into the walls, illustrating John’s death

by beheading at the hands of Herod Antipas, ruler of the northern

Galilee region at the time.

Underneath the picture of John is a small niche "designed for a relic", Gibson explains.

"These drawings are the work of Byzantine

monks who used to gather in the cave to tell the history of John the

Baptist," he said, pointing out an area around the eyes where vandals,

or iconoclasts, had tried to destroy the pictures.

Excavations, which took place between

2000 and 2003 in conjunction with a team from the University of North

Carolina, revealed a space some 24 metres (yards) long, 4.5 metres wide

and four metres high, with 18 huge steps leading down to a large

rectangular pool.

"Its use for baptism rituals dates back to the Iron Age, the era of the kings of Judea," he said.

Okay.

So it’s a cave near Ein Karem. Lots of caves in the area. Doesn’t prove John the Baptist went to this one.

It’s got carvings from Byzantine monks who met there centuries after John’s time to talk about and presumably pray to John the Baptist. Again, doesn’t prove he was there.

Oh, and it’s got a mikvah in it. Big whoop. There are ancient mikvahs all over the place in Israel. Ritual immersions were a major ceremonial practice in ancient Judaism, and the fact you’ve turned up a mikvah–even a mikvah near Ein Karem–in no way proves the presence of John the Baptist. What were all the people in the area who weren’t John the Baptist supposed to do for their ritual immersions?

Further, though the way the story is worded is ambiguous, Gibson may be saying that this mikvah dates back to the Iron Age, in which case it predates John by centuries.

All of this hardly justifies the claims Gibson is apparently making for the place:

"The first concrete evidence of the existence of John the Baptist has been found on site," 46-year-old Shimon Gibson told AFP.

Gibson, who holds a degree from

University College London and has written several works on Biblical

archaeology, believes the discovery to be "the first archaeological

proof of the historical veracity of the Gospels".

This is nothing more than the archaeological snake oil that is regularly peddled to tourists in Israel, where a spot that has no verifiable connection with a biblical figure or figures will be pronounced to have such a connection for purposes of making it a tourist destination so the locals can make money off it. (E.g., "the field of the shepherds," which is just a field near Bethlehem that nobody can remotely prove is where the angel appeared to shepherds to tell them about Jesus’ birth).

Now, I don’t want to diss biblical archaeology at all. There are some sites where we know for a fact

that this is exactly where someone was or something happened. (These

are the sites that impress me most.) I just get frustrated with the

overinflated claims made for many of these places for purposes of

tourism.

John the Baptist’s cave, which has been restored by Kibbutz Tsuba, will be opened to the public early next year.

Big surprise.

HERE’S A STORY IN WHICH AN ARCHAEOLOGIST CLAIMS TO HAVE DISCOVERED "THE CAVE OF JOHN THE BAPTIST."

He hasn’t.

At least, there appears to be inadequate evidence to propose that he has.

The cave, which is located on the grounds
of Kibbutz Tsuba just outside Jerusalem, is "about an hour’s donkey
ride from Ein Kerem, the village where Christian tradition says John
was born," Gibson says.

It is also on the edge of the Judean desert, where John was known to hold spiritual retreats.

He decided to start excavating after
discovering a crudely-drawn picture of John the Baptist carved into the
limestone walls "dressed in camel hair robes" as described in the
Gospel of Matthew.

Several crosses and a rough drawing of a
severed head were also carved into the walls, illustrating John’s death
by beheading at the hands of Herod Antipas, ruler of the northern
Galilee region at the time.

Underneath the picture of John is a small niche "designed for a relic", Gibson explains.

"These drawings are the work of Byzantine
monks who used to gather in the cave to tell the history of John the
Baptist," he said, pointing out an area around the eyes where vandals,
or iconoclasts, had tried to destroy the pictures.

Excavations, which took place between
2000 and 2003 in conjunction with a team from the University of North
Carolina, revealed a space some 24 metres (yards) long, 4.5 metres wide
and four metres high, with 18 huge steps leading down to a large
rectangular pool.

"Its use for baptism rituals dates back to the Iron Age, the era of the kings of Judea," he said.

Okay.

So it’s a cave near Ein Karem. Lots of caves in the area. Doesn’t prove John the Baptist went to this one.

It’s got carvings from Byzantine monks who met there centuries after John’s time to talk about and presumably pray to John the Baptist. Again, doesn’t prove he was there.

Oh, and it’s got a mikvah in it. Big whoop. There are ancient mikvahs all over the place in Israel. Ritual immersions were a major ceremonial practice in ancient Judaism, and the fact you’ve turned up a mikvah–even a mikvah near Ein Karem–in no way proves the presence of John the Baptist. What were all the people in the area who weren’t John the Baptist supposed to do for their ritual immersions?

Further, though the way the story is worded is ambiguous, Gibson may be saying that this mikvah dates back to the Iron Age, in which case it predates John by centuries.

All of this hardly justifies the claims Gibson is apparently making for the place:

"The first concrete evidence of the existence of John the Baptist has been found on site," 46-year-old Shimon Gibson told AFP.

Gibson, who holds a degree from
University College London and has written several works on Biblical
archaeology, believes the discovery to be "the first archaeological
proof of the historical veracity of the Gospels".

This is nothing more than the archaeological snake oil that is regularly peddled to tourists in Israel, where a spot that has no verifiable connection with a biblical figure or figures will be pronounced to have such a connection for purposes of making it a tourist destination so the locals can make money off it. (E.g., "the field of the shepherds," which is just a field near Bethlehem that nobody can remotely prove is where the angel appeared to shepherds to tell them about Jesus’ birth).

Now, I don’t want to diss biblical archaeology at all. There are some sites where we know for a fact
that this is exactly where someone was or something happened. (These
are the sites that impress me most.) I just get frustrated with the
overinflated claims made for many of these places for purposes of
tourism.

John the Baptist’s cave, which has been restored by Kibbutz Tsuba, will be opened to the public early next year.

Big surprise.

ORDER THIS BOOK NOW!

(If you’re secure in your faith, can exercise critical thinking skills, and want to learn, that is.)

Robert Alter’s translation of the Pentateuch is out!

For those who may not know, Alter is a major figure in the study of biblical literature. Though he is a secularist and doesn’t even believe that the Bible is the Word of God, he has led a revolution in biblical studies to take the Bible seriously as a work of literature and stop trying to deconstruct it into ever smaller and more dubious sources. He further has adopted a translation philosophy that allows the style and literary genius of the original text to show through into English, instead of trying to mask it with an artificial cloak of English style.

He’s been publishing excellent books on biblical literature for some years, and a few years ago he published a translation of Genesis, whose Introduction (concerning the flaws in contemporary translations) is worth the price of the volume all by itself.

Now he has supplemented his Genesis volume with translations of Exodus, Leviticus, Numbers, and Deuteronomy, making it a complete set of the Torah, or Pentateush.

Here’s a CNN story on the subject (and, being CNN, it doesn’t fully appreciate what Alter is doing).

Alter’s work will help you view the Pentateuch through new eyes.

This guy may not be a Christian, but there is a lot one can learn from him, even if he’s not right on everything.

I’ve already ordered MY COPY!

ORDER THIS BOOK NOW!

(If you’re secure in your faith, can exercise critical thinking skills, and want to learn, that is.)

Robert Alter’s translation of the Pentateuch is out!

For those who may not know, Alter is a major figure in the study of biblical literature. Though he is a secularist and doesn’t even believe that the Bible is the Word of God, he has led a revolution in biblical studies to take the Bible seriously as a work of literature and stop trying to deconstruct it into ever smaller and more dubious sources. He further has adopted a translation philosophy that allows the style and literary genius of the original text to show through into English, instead of trying to mask it with an artificial cloak of English style.

He’s been publishing excellent books on biblical literature for some years, and a few years ago he published a translation of Genesis, whose Introduction (concerning the flaws in contemporary translations) is worth the price of the volume all by itself.

Now he has supplemented his Genesis volume with translations of Exodus, Leviticus, Numbers, and Deuteronomy, making it a complete set of the Torah, or Pentateush.

Here’s a CNN story on the subject (and, being CNN, it doesn’t fully appreciate what Alter is doing).

Alter’s work will help you view the Pentateuch through new eyes.

This guy may not be a Christian, but there is a lot one can learn from him, even if he’s not right on everything.

I’ve already ordered MY COPY!

A reader writes:

Hello Jimmy, I use the Strongs Exhaustive Concordance alot when studying, as well as the vines Expository dictionary, I know that the strongs has some faults since it is based on the faulty King James Version. My question is, is there a Catholic Exhaustive concordance, similair to the strongs? While the strongs does have it’s faults I really like the way it is set up, but would like a more faithful translation. Thanks you for all your time and efforts, you have help pave the road home for this convert.

Regarding your conversion, all I can say is that it is my honor to serve.

Regarding a Catholic exhaustive concordance, I regret to report that I do not know of any–certainly not any that I could recommend. Years ago I did see an exhaustive concordance of the New American Bible, but my impression looking through it was not favorable. I was struck how markedly inferior the technical aparatus in it was compared to Protestant concordances.

Also, since the recent Catholic Bible translations have all used the dynamic equivalence philosophy of translation, it kind of takes the edge off of the purpose of a concordance. If you’re using a concordance to do more than try to find a particular Bible verse that you’ve forgotten then you’re probably using it to do Bible study, and dynamic equivalence tranlsations are not suited for serious Bible study (though they may be fine for devotional Bible reading). In other words, if you’re wanting to use a concordance, you probably don’t want one based on recent Catholic Bible translations.

The Bible version I normally recommend for Bible study is the Revised Standard Version: Catholic Edition. I don’t know of any concordances specifically based on this one, but it’s only a few words different from the plain ol’ Revised Standard Version, so a concordance based on that (not the NRSV) would do.

The fundamental thing is, though, that today you don’t need an exhaustive concordance. Bible study software completely eliminates the need for concordances. That’s one reason they’re getting harder to find. Publishers aren’t making them as often because the market for them is drying up. Bible study software will do the job better. With a concordance you can only look up one word at a time, but with Bible study software you can do all kinds of fancy searches that will dramatically increase the chance of your finding the material you want while dramatically cutting the time it takes you to do so.

I remember the old days when, if you wanted to find a passage with two words in it, you had to look up both words in an exhaustive concordance and then manually compare the two lists item by item. Ugh! That took forever! Now Bible software will do it for you in a couple of seconds.

In fact, most of the higher-end Bible study software products will do searches far more sophisticated and the Boolean searches you’re probably used to doing on Google.

Basic Bible search web pages are also available. Most of the time when I’m looking for a verse, I don’t even bother booting up my Bible study program. I simply open a new window for my browser (which I always have up) and go to Bible Gateway to do my searching.

These days the only time I use concordances is if I’m looking up something in the original languages, in which case I’ll use an exhaustive concordance of the Hebrew Old Testament, the Greek New Testament, or the Septuagint. And the only reason I do that is because I haven’t yet practiced enough to type speedily in the Greek and Hebrew fonts that my Bible study software uses. (I’ll eventually get around to making that transition.)

So my basic advice is to not worry about getting a Catholic exhaustive concordance because, you don’t need one. Get used to doing electronic Bible searches–via Bible Gateway or your Biblt study software that you download or purchase–and you’ll soon find yourself saying, “Man! This blows concordances away! How did I ever get along without this?”