The law of unintended consequences

Just ran across this from Bee Culture Magazine: Neonicotinoid Pesticides Foster Spider Mite Outbreaks

Ada Szczepaniec, an agricultural entomologist at Texas A&M University, investigated the outbreak. Her study found that it was not just the elms, but also crops such as corn and soybeans that had been sprayed by the pesticide also showed spider mite outbreaks. When investigating soybeans, she found that exposure to the neonicotinoid pesticides altered their genes involved with the cell wall and defense against pests, and changed them in such a way that the plant became more vulnerable to infestation. Other researchers noticed correlation as well, and recorded spider mite outbreaks on corn and other crops.

As well as spider mite outbreaks, the pesticide has had other quantitative effects as well, like an outbreak of slugs, due to the pesticide killing off their predators.

I hate slugs! The last thing we need is more of those in the garden! Of course, I also am against the use of pesticides in general. We're basically killing ourselves...

Hermeneutics in the Dead Sea Scrolls

The Qumran community wrestled with the biblical tradition. Repeatedly they sought to reconstruct and interpret both their history and their present situation in light of biblical, and especially prophetic, citations. In doing so, they also hoped to gain a perspective on the future, the “end of days.”—The Prophets of Israel, page 96

Print versus e-book

Apparently somebody suggested that libraries are vanity building projects. And a librarian took the time to respond. The whole thing is worth a read (even though it is longish), but this paragraph jumped out at me:

It will simply not be enough for our colleges to crank out graduates described by one of my colleagues as “drones with smartphones.” We need our librarians to work alongside faculty in helping our students climb the ladder of digital literacy to information fluency, and from there, to equip them with the cognitive grounding in critical thinking so important for taking those deep dives into knowing and understanding. Unless further advances produce e-reading devices that can more fully engage the human brain’s perceptual and cognitive subsystems, solid research evidence compels the conclusion that we must provide our students with a substantial exposure to printed texts. (emphasis original)

Textual transmission and authority

The biblical manuscripts from the Dead Sea afford us a unique view into textual transmission during the Greco-Roman period. The habits and customs of the ancient scribes testify to their absolute fidelity to the text. Nevertheless, there was no single standard text, and alterations such as the one we have described were quite possible. Indeed, the manuscripts from the Dead Sea give the impression of considerable diversity. Thus, for example, the great Isaiah scroll (1QIsa^a) represents its own text type in comparison to the version preserved in the Masoretic Text. Fragments have been preserved of the Book of Jeremiah, some of which follow the Masoretic version (4QJer^{a, c, e}), while some attest to the short, divergent text of the Greek translation of the Septuagint (4QJer^{b, d}). At the same time, there are also harmonizing and standardizing revisions, to which the Hebrew and Greek manuscripts of the Twelve Prophets from Wadi Murabaʾat (Mur 88) and Nahal Hever (8Hev^l) testify.

How to explain this diversity is a much-discussed problem. Some postulate an original text, or one as close as we can get to it, from which the diversity developed. Others, however, argue for textual traditions that originated independently of each other. Given the high percentage of agreement among the texts, the first possibility seems to be more likely. At any rate, it is clear that the diversity did not alter the authority of the text and the esteem in which it was held. There was anything but a slavish word-for-word fidelity. Even if readings differed, for the scribes and readers of the biblical books, the same text always contained the word of God for all time, and consequently for them and their time.—The Prophets of Israel, page 94

<idle musing>
I'm reminded of a snippet from a forthcoming book from Augsburg/Fortress, Isaiah Old and New: Exegesis, Intertextuality, and Hermeneutics:

…however uncomfortable it may make some modern interpreters of the Bible, in the NT era there was assumed to be a fluidity to these scriptural texts such that even the paraphrastic Greek versions of the MT could still be assumed to be the Word of God, and one was free to go with the version which more nearly made one’s point, in this case a christological point. The canon of the OT was relatively fixed and closed in the NT era for most books, such as Isaiah, but the text itself was not absolutely fixed at that juncture.

For some this is indeed a problem, isn't it? But my faith is built on Christ and his faithfulness, not on the Bible. Yes, the Bible reveals Christ, but I know enough about textual transmission to question inerrancy and its straightjacket approach to the text. As the hymn says:

My hope is built on nothing less than Zondervan and Moody Press..

No, that's wrong; let's try again:

My hope is built on nothing less than Scofield's Notes and Moody Press...

Still wrong! How about this:

My hope is built on nothing less than Jesus' blood and righteousness

And the scripture bears witness to that, so I guess you would have to classify my hermeneutic as Christocentric.

Here's what Ron Hendel says in his recent collection of essays, Steps to a New Edition of the Hebrew Bible (from chapter 11, I don't have the page number handy):

As Roland Bainton observes, for Luther “inspiration did not insure inerrancy in all details. Luther recognized mistakes and inconsistencies in Scripture and treated them with lofty indifference because they did not touch the heart of the Gospel.” [Roland H. Bainton, “The Bible in the Reformation,” in The Cambridge History of the Bible. Volume 3: The West from the Reformation to the Present Day, ed. Stanley L. Greenslade (Cambridge: Cambridge University Press, 1963), 12] Where minor errors occur, as when Matthew 27:9 mistakenly cites Jeremiah instead of Zechariah, Luther responds: “Such points do not bother me particularly.” [ibid., 13] Similarly, in his commentaries Calvin is not bothered by errors in the text where they are unrelated to matters of faith and salvation. [See Brian A. Gerrish, “The Word of God and the Words of Scripture: Luther and Calvin on Biblical Authority,” in The Old Protestantism and the New: Essays on the Reformation Heritage (Chicago: University of Chicago Press, 1982), 62–63] He acknowledges minor errors without anxiety, as in the contradictions among the Gospels: “It is well known that the Evangelists were not very concerned with observing the time sequences.” [John Calvin, Commentaires sur le Nouveau Testament. Tome premier: Sur la concordance ou harmonie composée de trois évangélistes (Paris, Meyrueis, 1854), 319 (at Luke 8:19): “on sçait bien que les Evangélistes ne se sont pas guères arrestez à observer l’ordre des temps.” Cited in William J. Bouwsma, John Calvin: A Sixteenth Century Portrait (New York: Oxford University Press, 1988), 121–22]

So I stand in the finest tradition, lest you be tempted to paint me as a heretic : )

Just an
</idle musing>

Thought for the day

“The calm words of the wise are better heeded than the racket caused by a ruler among fools.
Wisdom is better than weapons of war, but one incompetent person destroys much good.”

Ecclesiastes 9:17-18 CEB

Ancient commentaries

Decoding the “mystery” required a special form of interpretation. Precisely this is the idea behind the word pesher “interpretation,” the technical term for commentary on the prophets. This term has a long prehistory. On the one hand, it belongs to the realm of the professional interpreter of dreams and mysteries (cf. Dan 2–5); on the other hand, it means the knowledge that the ancient Near Eastern scribe has about omens and divination. Scribal learning and (prophetic) inspiration do not exclude one another; rather, they originally belong together.—The Prophets of Israel, page 92

The role of a prophet (again)

I'm just getting ready to start another book, Standing in the Breach, and I started by reading the conclusion : ) It confirmed my desire to read the book! Here's a tidbit:

The main responsibility of the prophets is commonly understood to be that of proclaiming the word of God (cf. Deut 5:23–27, 18:15–18). Acting as YHWH’s mouthpiece, however, is only one side of the prophet’s role. The prophetic ministry is by its very nature twofold. It includes making known God’s will to the people as well as advocating for the guilty party before the divine judge. (p. 512, emphasis added)

<idle musing>
That part of the prophetic role is frequently forgotten or ignored. It sounds neat to reveal God's will to people, to speak out in power, and all that stuff. But the real heart of a prophet is found when they are on their knees before God. When they have the courage to disobey God's command not to intercede. Witness Moses after the golden calf incident: God tells him not to intercede, but he does anyway and saves the nation. Witness Jeremiah: God tells him four times not to intercede; he does it anyway, even though in the end Jerusalem falls.

How many "prophets" on the scene today are willing to do the hard work? How often are they willing to say to God, "Have mercy! Don't judge, but spare them!" The tenor of far too many of them is more like Jonah than like Moses and Jeremiah.

OK, I'll stop now, but watch for excerpts from this book soon. First we finish going through The Prophets of Israel, then we'll go through The "Image of God" in the Garden of Eden, which is coming up soon. Another great book in the Siphrut series. If I didn't work for Eisenbrauns, I'd start a standing order for Siphrut, Linguistic Studies in Ancient West Semitic, JTI Supplements, and probably Languages of the Ancient Near East. Good thing I work for them : )
</idle musing>

Foretelling and Qumran

In his work about the Jewish war of the first century C.E., the Jewish historian Flavius Josephus writes the following on the Essenes:

There are some among them who profess to foretell the future, being versed from their early years in holy books, various forms of purification and apothegms of prophets; and seldom, if ever, do they err in their predictions.

This description is usually taken as a confirmation of the identification of the Essenes with the Qumran community. The testimony is, however, not quite so clear. Josephus has in mind an active ability to prophesy about contemporary events, and in his main work, the Jewish Antiquities, he adduces various examples of Essene predictions that were fulfilled. However, the Dead Sea Scrolls never speak in this manner. Quite the opposite: the Qumran community appears to have stuck to what is found in Neh 6 and Zech 13, regarding their contemporaries as “false” prophets. It is no coincidence that a list of the names of “false” prophets was found at Qumran. This enumeration of well-known prophets from the biblical tradition was possibly augmented with a contemporary prophet. Unfortunately, the text is too damaged to be able to say anything certain.—The Prophets of Israel, page 91

Waiting for lightning

There was a song way back in the day by Stephen Curtis Chapman (remember him?) entitled "Waiting for Lightning." The refrain goes in part:

Waiting for lightning
A sign that it's time for a change
You're listening for thunder
While He quietly whispers your name

Advent is somewhat like that and Brian Zahnd catches that nicely. Here's a good snippet, but read the whole thing (just ignore the misrepresentation of the Magi):

We have been seduced by an idolatry that deceives us into thinking that God is mostly found in the big and loud, when in fact, God is almost never found in the big and loud. The ways of God are predominantly small and quiet. The ways of God are about as loud as seed falling on the ground or bread rising in an oven. The ways of God are almost never found in the shouts of the crowd; the ways of God are more often found in trickling tears and whispered prayers. We want God to do a big thing, while God is planning to do a small thing. We are impressed by the big and loud. God is not. We are in a hurry. God is not. We want God to act fast, but Godspeed is almost always slow.

So we are waiting for God to act, but I would suggest that we are not so much waiting for God to act as we are waiting to become contemplative enough to discern what God is doing. God is always acting, because God is always loving his creation. The Father, Son, and Holy Spirit are always inviting us into their house of love. But when we are consumed by anger, harried by anxiety, and driven by impatience, we are blind and deaf to what God is actually doing in the present moment.

<idle musing>
Ain't it the truth! And busyness is a form of idolatry. We need to learn to rest in God. Mind you, this is a hyperactive, always doing something—or more likely multiple things!—person speaking here. But we need to learn to relax and listen. God is at work; God is alive and active in the world, and in my life and yours. Learn to hear him and respond in love.

Just an
</idle musing>

Qumran and the prophetic

[At Qumran] works were composed that employed cosmological speculation about the divine plan for the world or described the eschatological battle of good and evil spirits in heaven as well as on earth. The community began to determine its own place within biblical, sacred history and to extend their reflection on this history as it reached the expected “end of days.” Apart from the biblical history in the Torah and Former Prophets, the Latter Prophets played a decisive role: here, the prophetic books including the Book of Daniel and the Psalms of David, which were also regarded as prophecy, come into play. The many copies of biblical prophetic books, citations from the prophets, prophetic apocrypha, as well as the interpretations of entire prophetic books in the pesharim attest to this.—The Prophets of Israel, page 90

Christian feminism

I can get behind this definition of feminism; here's a brief snippet, but read the whole thing:

A Christian feminist knows that God designed men with all of the humanity, compassion, integrity, strength, and tenderness that he designed women with. Christian feminists reject the low bar society sets for men. Feminists believe men have the full capacity to make choices that oppose patriarchy—choices that are not centered in a hunger for control or in abusing women to maintain that control. Just as Jesus did, we call men to more. A feminist doesn’t lower the bar—a feminist raises it. We don’t excuse toxic, life-destroying behavior from men. We don’t say “boys will be boys,” as if that’s all men can amount to.

<idle musing>
Amen and amen!
</idle musing>

Let the apocalypse begin!

We have to take into account the circumstances under which it [apocalypticism] originated. Then and now, they emanated from a deep uncertainty about the signs of the times that is counteracted by exact calculation of the days until the end. Much more interesting than the calculations themselves are their causes and the self-critical view of one’s own past, which—at least in ancient Judaism—arose out of the calculation of history. Both saved Jewish apocalypticism from overestimating human possibilities and from establishing a theocratic state. Like all the “pious” (Hasidim) of this period, apocalyptic thinkers were fundamentalists. Fundamentalism, however, does not necessarily need to have a violent streak.—The Prophets of Israel, pages 86–87

<idle musing>
So, does that mean we should see a rise in apocalyptic thought in the U.S.? Oh, wait, we already have! : (
</idle musing>

Social media needs to adopt this motto!

Wise are those who restrain their talking; people with understanding are coolheaded. Fools who keep quiet are deemed wise; those who shut their lips are smart. Prov 17:27–28 (CEB)

It's in the timing

There is an intrinsic link between the course of the heavenly bodies, the divine order of the cosmos, and the order on earth. This is especially true for the cult, where heaven and earth meet. Considering this, it is understandable why Antiochus IV’s attack on the cult (cf. Dan 7:25) was seen as reaching for the stars (cf. Dan 8:10–11) and why there was such a debate about questions concerning the calendar in 1 Enoch and in the many writings from Qumran.—The Prophets of Israel, page 86

What about Daniel?

It is more or less a matter of taste whether or not one wants to use the term “apocalyptic” for Aramaic Daniel. In any case, Dan 7 and the corresponding supplements to Dan 2 constitute a move toward eschatology. Eschatology is a prerequisite for Jewish apocalypticism but is not identical with it. It is, however, typical of apocalyptic thought that it uses various material and traditions to contemplate Israel’s fate within the context of universal history.—The Prophets of Israel, pages 82–83

We're still waiting

The notion of the disappearance of prophecy coincides with the end of literary production in the prophetic books during the Hellenistic period. The tradition itself draws the line in the Persian period. The latest dates refer to the building of the temple under Darius and the two prophets Haggai and Zechariah (cf. Ezra 5:1; 6:14). After them, only Malachi as well as Ezra and Nehemiah are seen as replete with the prophetic or Mosaic spirit. Everyone else is a “false prophet.” This demarcation, however, does not reflect a feeling of inferiority with respect to the older tradition but instead a certain consciousness of living at the end of time. After the change from the Persian period to the Hellenistic period, the authors of the prophetic books expected the end of the world. The closure of prophecy and the compilation of the tradition in the prophetic corpus helped to provide self-clarification and orientation for the pious as they faced the eschatological age.—The Prophets of Israel, page 79

<idle musing>
We're still waiting for the eschaton, but Messiah has come!
</idle musing>

Covenant and prophecy

The prophetic tradition had its origin in the crisis and breakdown of the usual cultic relationship between YHWH and his worshipers. In the entire tradition of the Hebrew Bible, this rupture triggered reflection on this relationship and on the question of how it would be possible to restore it. One fruit of this reflection was the idea of the “covenant” YHWH makes with Israel by grace alone: “I will be your God and you will be my people.” How the covenant is spelled out in detail differs.—The Prophets of Israel, page 77

And they're off!

I'm leaving for the Annual Meeting of ASOR. Hopefully, this will be an uneventful trip, unlike last year, where it took me 18 hours! I could have driven faster.

I'm driving to Duluth, catching a flight to Minneapolis/St. Paul, and then a flight to San Antonio. ASOR starts tomorrow evening and then AAR/SBL will begin on Saturday. I fly home on Tuesday, but will stay overnight in Duluth. I'm not a fan of driving Highway 61 after midnight—there are way too many deer. I'm a bit gun shy after hitting one two years ago. So, another night on the road.

See some of you in San Antonio!

Prophecy as revelation

The truly critical historians, however, take into account the fact that our contemporary ideas of historical truth were not those held by ancient writers or readers. Above all, they know that the truth of revelation cannot be verified or falsified on a historical basis, whatever its standards. They will reserve their judgment and confine themselves to the claims of the prophetic literature. The literature’s claim that it is the revelation of God’s word is understood and explained in its historical context where, as we have seen, the problems of historicity had not been raised.—The Prophets of Israel, pages 34–35

<idle musing>
Word!
</idle musing>

Thought/Psalm of the day

A word for today from Bible Gateway

Psalm 120

A pilgrimage song.[a]

120 I cried out to the Lord when I was in trouble
    (and he answered me):
2 “Lord, deliver me[b] from lying lips
    and a dishonest tongue!”
3 What more will be given to you,
    what more will be done to you,
    you dishonest tongue?
4 Just this:[c] a warrior’s sharpened arrows,
    coupled with burning coals from a wood[d] fire!

5 Oh, I’m doomed
    because I have been an immigrant in Meshech,
    because I’ve made my home among Kedar’s tents.
6 I’ve lived far too long
    with people who hate peace.
7 I’m for peace,
    but when I speak, they are for war.

Footnotes:

1. Psalm 120:1 Or song of ascents or song of going up (that is, to Jerusalem); cf Ps 122:4. The heading is found in every psalm from Ps 120 to Ps 134.
2. Psalm 120:2 Or my soul; also in 120:6
3. Psalm 120:4 Heb lacks this.
4. Psalm 120:4 Or the gorse or broom tree

Common English Bible (CEB)