According to the Times of Israel, a Hebrew-language version of the Epic of Gilgamesh is underway:
In writer Shirley Graetz’s mind, the Akkadian figure who stars in the ancient poem “Epic of Gilgamesh” sounded a lot like her eldest son. Big, strong, and not always able to delicately avoid things in his path.
“I got to thinking about Gilgamesh,” said Graetz, who at the time was finishing up her PhD on cuneiform, an ancient form of writing from the Mesopotamian region. “He was half human, half god and he was a tyrant. Until he found his match, and then he calmed down and went on adventures.”
Graetz then went on to write a chapter book geared to children aged 8–11.
Best sentence in the article? This one:
Ever practical, the academic turned popular fiction writer also considered the fact that neither Disney nor Pixar had ever touched the story of the Mesopotamian figure.
I wonder if the bit with Shamhat might have something to do with that.
No purportedly biblical position on any issue is served by sloppy exegesis. Especially when the exegete implies, or downright states, that the possible interpretation he or she proposes is, in fact, the only possible interpretation.
Thus, I commend to you Ian Paul’s “Did Jesus Heal the Centurion’s Gay Lover?” (Spoiler: Maybe, but even if he did, it doesn’t mean what some people want it to mean.)
John Pavlovitz, “5 Things I Wish Christians Would Admit about the Bible”
Michael Byrd, “7 Things I Wish Christians Knew about the Bible“
The next Biblical Studies Carnival is now posted at Brian Renshaw’s eponymous blog. If you are interested in top-notch biblical scholarship and/or are an Alice Cooper fan, you owe it to yourself to go see.
The Bible you carry is a political act. By “Bible” I mean the Translation of the Bible you carry is a political act. Because the Bible you carry is a political act the rhetoric about other translations is more politics than it is reality. The reality is that the major Bible translations in use today are all good, and beyond good, translations. There is no longer a “best” translation but instead a basket full of exceptional translations.
I wish I could claim credit for this aphorism, or that I could even remember where I first heard it, but I’ve long said the best Bible translation is the one you’ll actually read.
Each of these Bibles is a good translation. We need to teach our church people that and knock off the politics of translation. Maybe you should vary from week to week which translation you use, announce your translation, and then affirm the value of that translation.
A year of confusing the politics out Bible translations might bring the most clarity!
Food for thought.
That Jeff Carter is hosting the festivities this month. Enjoy!
Scot McKnight summarizes James D. G. Dunn’s concise, albeit heartbreaking, explanation of why the term “Jewish Christianity” is redundant—and why many Christians have forgotten that fact:
There is something of an oddity about the title ‘Jewish Christianity’. For in a very important sense, that is what Christianity is — at least in its beginnings, and integrally in its character. In an important sense, often lost to view, the adjective ‘Jewish’ is quite unnecessary, since Christianity, with a Jewish Messiah as its central figure, and its holy scripture predominantly written by Jews, can hardly be anything other than ‘Jewish’ in a crucially defining sense. The oddity, rather, at least arguably, is that Christianity so quickly lost sight of its Jewish roots and character, that ‘Jewish Christianity’ became just one form of Christianity, almost a primitive form to be lost increasingly to view as Christianity became more international and less definitively Jewish in character. The increasing loss of distinctively Jewish identity is one of the most striking features of the first two centuries of Christianity. The growth of a contradictory adversus Iudaeos tradition which came to dominate Christianity more or less up to the present day has a self-contradictory character. To reckon seriously with this fact is still one of the great challenges facing twenty-first-century Christians, when the memory of the Holocaust is still unspeakably raw.