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One More Observation: Upside Down Jonah

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One more thing I would like to draw attention to before I give this subject a rest for a while is what I see as one of the more interesting problems of context for interpreting the name "Yonah" on this ossuary.

Very simply put, if the "fish," as a fish, is facing "left" then that puts the inscription interpreted as "Yonah" nearly upside-down.

This -- as can been seen -- does not provide a favorable context as it leaves the frames of reference for each claim quite literally at odds.

Thoughts?

Peace,
-Steve

Unfaithful Representation

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The title of this article is what I believe is the biggest problem with the entire Talpiot debacle: The unfaithful representation of archeological evidence. Since I hope to be thorough enough in this article to make it my last post about the Jonah Ossuary for quite some time, allow me to start at the very beginning.

The "Fish" 

The original page 42.

Since the first press release of the Jonah Ossuary the multimedia was unfaithful. The very first shot of the "fish" that the public was given was simply described as a "blow up" ("A Preliminary Report" first version, p. 42).



The initial image released to the world.


However it was not too long before it was discovered that this initial image was computer-generated composite that was rotated 90 degrees to the right. Digital manipulation artefacts and damnable evidence of reconstruction were found throughout the image, which included (among other things):


  • Adding an additional line of ornamentation.
  • Reconstructing an entire "fin" of the fish.
  • Removal of borders.
  • Stitching artefacts between frames that were of differing perspective.
  • Cloning artefacts where details of the inscription were copied down in more than one place.

These criticisms eventually lead Dr. Tabor, at first, to re-orient label the image in his original report and re-label the caption as a "blow up" ("A Preliminary Report" second version, p. 42) without providing citation of any change, addendum or correction.

The second revision. Note the caption and how the image was mirrored from the one above.

The image in this caption was rotated back to it's proper orientation, however it was mirrored horizontally to better match the image on the museum replica that was added above it.

This is no fish.

With its original orientation confirmed, It was immediately recognized by the majority of commentators as a vessel, not a fish.

Very quickly after further mounting criticism, Dr. Tabor re-labeled the image once more to "CGI composite of image" ("A Preliminary Report" third version, p. 42), again not providing a citation of any change, addendum or correction.

The third revision. Note the drastic change in caption and the flipped image.

He also mirrored the image horizontally again to bring it back to it's original plane and orientation.

Throughout all of this, yet another image was featured at the very top of the Jesus Discovery website with the "fish" in yet another orientation.

And this version is still on their website.
 
All of this re-labeling, flipping, rotating and resizing in response to criticism was alarming, especially since it was done in such a hasty manner. It was as if footprints were quickly being swept up to leave onlookers with no indication of a mistake or any acknowledgement of what has happened.

This is even worse when the CGI image itself was shown not to match actual photographs, and when actual photographs were examined, the figure began to look less and less like a fish, and more and more like a vessel (and vessels are relatively common on ossuaries from the time period).

Even the "museum quality replica" did not reproduce a number of features that were present on the CGI reconstruction such as what Tabor identifies as "Jonah's head wrapped in seaweed."



The replica rounds out the shape of the bottom of the figure -- virtually eliminating its original shape -- to make it more head-like, where the original is hemispherical, much like the base of contemporary pottery.

This artistic embellishment is not faithful to the original inscription.

If that were not enough, there were some additional oddities present on the replica that were not present on actual photographs of the inscription... or at least on photographs that were not digitally inked.

"Fish" in the Margins 


On the museum replica, attention is drawn to "fish" in the margins of the ossuary's border.

Very obvious fish. Where are they on the original again?


Images on The Jesus Discovery website originally showed these "fish in the margins" with digital ink over them to make them "clearer." However, once criticism mounted, the original image was taken down from the website completely.

It was quickly replaced with:
  • Image 60, which shows the original inscription
  • Image 61, which has digital ink over the inscription to show "fish"
All of the images that do not have digital ink clearly show that the "fish" in the margins are ovals, not ichthoi, as the replica shows clearly.

Very weak "fish" with digital ink.

No indication of fish.


This framing is not faithful to the original inscription.

Filtered Images

On The Jesus Discovery's website, digital ink was not the only tool used. Image filters were also employed.

Note the difference in color and texture between these two "no cgi" images.
The latter is enhanced with a sepia filter, which reduces important contrast.

Dr. Tabor was very adamant with his claims that none of the images were enhanced; however, the color and levels on a number of examples labeled "no cgi" prove otherwise.

"CGI" is an initialism which stands for "computer generated imagery." Where Dr. Tabor may argue a point of nomenclature or technicality (perhaps stating that nothing was "constructed" in these images), a number of pictures labeled "no cgi" were raw where others were processed and enhanced by a computer with no distinction between the two.

This appears to make "no cgi" a label that is unfaithful to the state of the presented evidence.

The Jonah Inscription


Not soon after the documentary came out, "another discovery" was hinted to about the Jonah Ossuary that was "discovered" by Dr. James Charlesworth: That the very name of Jonah was found inscribed in the "mouth" of the "fish" itself.

As Charlesworth sees it.

The text, isolated and rotated.
Now, these outlines provided by Tabor and Charlesworth could very well spell out "Yonah" provided that they are a faithful representation of what is actually on the ossuary. However, that is once again the crux of the matter.

Several of the "letters" aren't quite connected.
Other lines must be ignored.

There are serious problems with it, to the point that a large number of other scholars have been scratching their beards over how they reached this conclusion:

  1. Robert Deutsch reads YONAH
  2. Haggai Misgav reads [ZILAH or ZOLAH]
  3. Stephen Pfann cannot say without an RTI photo
  4. Ada Yardeni thinks it’s a decorative motif
  5. Gershon Galil thinks it’s a decorative motif
  6. Levy Rahmani thinks it’s a decorative motif
  7. André Lemaire says he’s very skeptical about seeing letters
  8. Christopher Rollston thinks it’s a decorative motif
  9. Eshter Eshel thinks it’s a decorative motif


And the list is growing.


Each photograph of the inscription shows a slightly different set of lines, even accounting for things such as color enhancement and angle of light.



This has led multiple interpretations depending upon which lines are taken into account, and which lines are ignored, showing that the series of lines is more of a Rorschach than a hard and fast inscription.

However, despite these shortcomings, soon after this "discovery hit" Dr. Tabor then published a press release with the following image as the only frame of reference: [1]




This is an unfaithful representation of what is on the ossuary.

Conclusion


From the very beginning this entire "find" has been handled sloppily. Where robot arms and ephemeral claims to early Christianity are fascinating, they do not replace traditional excavation and cataloging.

Furthermore, timing releases to be in synchronization with the Easter season without any traditional peer review beforehand is extremely problematic. Choices to tell a good story and make sensationalist claims seem to have been made over choices to present the evidence properly, and the fingerprints of such decisions seem to be all there.

I firmly believe that if this tomb were to be traditionally excavated that the evidence would be very clear that we are not looking at an early Christian tomb with "fish" on an ossuary labeled "Jonah," but something much more mundane.

It would be something that the world of Biblical Studies would appreciate, discuss, and even "geek-out" over (as an old tomb is always fascinating to those in the field); however, it would make very poor television.

Peace,
-Steve


---
[1]  Apparently different press release sites selected different images.

Modern Aramaic-Speaking Communities

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Jim Davila has shared two articles on modern Aramaic-speaking communities in Ma'loula (Western Neo-Aramaic) and the Jordan Valley originally from Kurdistan (which would probably make it some form of Hulaulá/Galiglu, although they're sparse on details as to what part of Kurdistan they came from).

Where Ma'loula is "under attack" in Syria due to, of all things, its writing system (the orthography they chose was based off of "Hebrew" letters and the Tiberian Vowel system which was deemed "too Hebrew" despite the fact that both were developed originally by Aramaic speakers), Hulaulá and other Jewish Neo-Aramaic dialects are actually "under attack" due to the spread of Modern Hebrew (which is quickly replacing them) and lower birth rates among its speakers.

---

These recent news articles have actually inspired me to step up my daughters' Aramaic learning a bit more. At home I speak to them in English and re-purposed Galilean Aramaic (more like the "Kthobonoyo of Galilean" as it were) and towards that purpose I've begun work on a series of workbooks and other educational materials for them.

With any language, the three rules of keeping it "alive" are as follows:

1) "Practice, practice, practice" - Reading, writing, and reading, and writing. Did I mention reading and writing? :-)

2) "Unless you use it, you lose it." - Specifically conversing with others, expressing concepts and thinking. Using a language is like working your body. If you don't walk enough, your legs become weak. If you don't use a language enough, you'll find it harder to express yourself in it.

3) "Evolve or die." - A language that does not evolve and change over time is stagnant. This is especially tricky with trying to teach a Classical dialect as a living language, but if you can't coin words or phrases to express new concepts, then you can't use it in everyday life. I've been very careful in choosing vocabulary, sticking to Classical choices wherever possible, and when I have to outright coin a word, have a system in place to facilitate it, and only when that fails adopting a loan word. It feels very "French" in some regards, but it works fairly well.

Speakers of Neo-Aramaic dialects throughout the world are faced with implementing these rules daily, and unless they're able to overcome these hurdles, they may alternately face the sad loss of their own culture and mode of expression.

Peace,
-Steve

The Dangers of Digital Ink

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Where I admit that this post is inspired by The Jesus Discovery / The Resurrection Tomb Mystery goings on, I feel that it is a point that is important to a much broader context: Mainly, that digital ink to outline what we think we see can be tricky business.

The image above has been all over the Internet so I'm not surprised if you've seen it before. In fact, I am not sure who had it first, so I am not sure who to give proper credit to (which makes my librarian sensibilities twinge...).

Now, if you are in the "seen it" camp, find someone who hasn't and step them through the process and *watch* their reaction.

Step 1) Note that this image, assuming that you're sitting in front of your computer monitor, looks like Albert Einstein. The sharpened details of his face are quite plain and unmistakable.

Step 2) Now, stand up and walk about 12' away (the other side of the room) and then look back at the image.

Step 3)  Say out loud what happened.

...

Yes, so why does an image that looked so clearly like Albert Einstein suddenly become Marlyn Monroe?

The answer is a matter of detail. The sharpened details of Einstein's face were superimposed upon a fuzzy image of Monroe. When looking at the fuzzy picture from a distance, the little sharpened details disappear leaving behind a broader image and your brain does the rest.

This is why "digital ink" techniques can be very tricky. If one does not enhance the correct elements of an inscription, one can literally superimpose onto the image whatever one wishes to see.

There was a similar problem with one of the first digital restoration attempts on the Dead Sea Scrolls. Weak lines sharpened can change letters around and alter entire readings, so with any reconstructive effort there is great responsibility to keep one's enhancements as faithful to the underlying material as possible.

Peace,
-Steve

An Eight-Legged Problem

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Hi there!
(From Wikimedia Commons.)
So when trying to teach your children a dead language, issues of vocabulary come up more often than not, and today my eldest daughter asked me, "mahi meltha 'spider'?" (What's the word [for] 'spider'?").

I can tell you right away that it doesn't come up very often in my translation work (much like "monkey") so I immediately hit the books and came upon an interesting dilemma.

There appear to be several words that are used to express our eight-legged friends that are endemic to different dialects.
  1. ܓܘܓܝ (gwagai) in Syriac.
  2. Some permutation of עכב ("to hold back," formed as עכבי or עכובי etc.) in late Jewish dialects.
  3. And an obscure form ܟܘܟܝܗ in Christian Palestinian Aramaic (the only Western example) which seems to be a phonetically spelled loan from the Syriac form (g -> k).
So then there is the question: Which of these to adopt into the "official" family vocabulary?

As a matter of keeping the dialect as Western as I can, I'm trying to avoid Syriac vocabulary to fill the gaps, and in this case it would normally disqualify the CPA form (as where CPA is a Western dialect, it's most certainly from the Syriac); however, the late Jewish form is rather late and עכב is not attested in Galilean.

We'll see what a bit more digging will turn up later. :-)

Peace,
-Steve

More Lead Codices, More Stamps...

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(Click to enlarge)

So, as you can see above, the Elkingtons have released more pictures of the so-called Lead Codices, and every single one of them seems to have one thing in common.

To misquote Stanley from Terry Pratchett's 'Going Postal':*


Dan McClellan also found another prominent stamp that was used on several other codices.  Surprise surprise.

Every time that we find such stamps, printing the same nonsense characters down to every stroke and detail but staggered and interrupted to make it look as if there is more text than they depict:

It is consistent with forgery.

It's a cheap way to make something look authentic to unlearned eyes that demonstrably carries no semantic or logical content. Make one set of characters and stamp, stamp, smudge, stamp later you have a paragraph of arcane-looking babble-text.

Or, as my wife observed, quoting Mr. Spools:*


Peace,
-Steve


* Terry Pratchett's "Going Postal" is a fanciful tale of how con-artist Moist VonLipwig is caught after years of forging bonds and swindling hundreds of people and roped into restoring the Ank Morpork Post Office on pain of death by using his con-artist skills for the side of good rather than the side of selfishness (well, mostly :-) ). Acorn Media did an awesome 2-part miniseries which I highly recommend with Richard Coyle as Lipwig and Clare Foy as Adora Belle Dearheart. Pure excellence. :-)

Aramaic Designs Down

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Well, you probably heard about it in the news, but GoDaddy has been hacked. Their DNS servers were compromised, which in effect has left 15 million or so websites inaccessible in its wake.

See: GoDaddy Outage Takes Down Millions Of Sites, Anonymous Member Claims Responsibility

Aramaic Designs and DARIUS (and all other RogueLeaf sites) were among the ones affected.

Luckily, my most precious lexical resources are all backed up locally, but all customer orders since the last local backup are currently in limbo until this entire debacle resolves.

Peace,
-Steve

The 500 Most Common Nouns in Galilean Aramaic

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As a fun update, the very first portion of a project I've been working on-again-off-again for the past 4-5 years is about half way done.

The whole project (in the end) will become a topical dictionary of the most common words found in Galilean Aramaic; however, the first stage is the 500 (+ or -) most common Galilean nouns, fully categorized by various topics (food, social, family, work, etc.), and fully 'declined' (absolute, construct, emphatic, anything irregular, plus notes).

At this point about 250 are finished, which already includes all words that occur more than 25 times in the CAL corpus. :-)

The full set (or volume) will eventually hold something along the lines of:

1) The 500 Most Common Nouns
2) The 400 Most Common Verbs (This one is going to take a while, inflecting them all.)
3) The 100 Most Common Adjectives
4) The 50 Most Common Adverbs
5) Common Odds & Ends (Conjunctions, Prepositions, Pronouns, Interjections and Cussing)
6) Common Phrases & Idioms

These 6 volumes (or so, depending on how they finally break up) I hope will represent a rather good foundation for anyone learning the dialect.

Peace,
-Steve

Aramaic and OS X Lion Dictation

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So... yeah... I said "The Aramaic Portions of Bereshit Rabba"... and well... you can see how well that turned out.

I think I'll try my best to stick to English with the OS X dictation feature. :-)

Peace,
-Steve

Jesus' Wife - Coptic Fragment Examined by Karen L. King

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Although it's not Aramaic, by now you've probably heard about the Coptic fragment from the 4th Century that mentions Jesus talking about his wife. I'd like to share the above YouTube video about it which features Dr. Karen L. King (of The Gospel of Judas fame) who was the primary figure behind its discovery and describes her findings magnificently.

Also, for the record, *this* is how you properly discuss a new discovery. Bravo Dr. King. Bravo! :-)

Peace,
-Steve

Simcha and His Love of Theological Trauma - Editorial Meme

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So of course Simcha Jacobovici chimes in and once more we see the same sort of enthusiasm as with the "Jesus Tomb." :-)

There is much more to be published about this fragment and I must again commend Dr. King for how she didn't go for sensationalizing it and now the academic community is beginning to do what it does best: Discuss.

Peace,
-Steve

Potential Jesus Saying Pun

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So in the course of working on my dictionary, I came across something interesting that only tends to happen in Galilean Aramaic.

In the Hebrew of Leviticus 19:18 we see the famous second half of The Great Commandment very closely related to the Golden Rule:


וְאָֽהַבְתָּלְרֵעֲךָכָּמוֹךָ
ve-ahavat le-re'aka ka-moka
"And you shall love your neighbor as yourself."

Which was repeated as a saying of Jesus not only in the Gospels (specifically Matthew, Mark, and Luke) but by Paul (Romans, Galatians) and even James. It has also been discussed by early Jewish sages such as Akivah and Hillel, and is a common theme for the summation of the teachings of Jewish Law.

However, we can see from it's wide attestation among Jesus' early followers that it had a very special place in the early Christian movement. Why? Despite the obvious power of such a sentiment on its own, I believe I may have found an additional reason why it "stuck" in so many places.

Very often puns and alliteration are used as a means to remember things. It makes them memorable and easy to recall (sometimes even get stuck in your head). 

If you were to render "You shall love your neighbor as yourself" into early Galilean Aramaic, it would come out similarly to:

תירכם למגירך כגרמך
tirham le-magirak ke-garmak

"Neighbor" is from the root MGR where "self" was from GRM. Quite alliterative, and quite an interesting oratory twist on the traditional commandment with a slight re-shuffling of the root.

Another amusing note is that this is something that so-called "Peshitta Primacists" have overlooked, as in Syriac this passage is traditionally rendered as:

ܬܚܒܠܩܪܝܒܟܐܝܟܢܦܫܟ

tehav la-qaribak 'ayk nafshak

As you can see, there is no such pun or alliteration in the traditional Syriac Peshitta rendering, as the words necessary to do so have different meanings between the two dialects. 

Where in most Aramaic dialects, qariba can be used as an adjective or substantive to denote things that are "near," in Classical Syriac its meaning extended to "neighbor" where in Galilean it extended to mean "relation" as in one's family members. Where both dialects share the sense of "near" these two additional meanings to not intersect between them.

Similarly, nafsha in most Aramaic dialects denotes the "self" or "soul." In Classical Syriac it's almost exclusively used as the reflexive pronoun by use of the appropriate pronominal suffix (nafshi = "myself", nafsheh = "himself", nafshah = "herself" etc.). In Galilean, however, where the first person reflexive is commonly with nafsha (i.e. as nafshi = "myself"), the word garma (literally "bone") is significantly preferred (garmeh = "himself", garmah = "herself" etc.).

Anyways, these are just my initial impressions over something I tripped over quite by accident that may or may not prove to be significant. More thoughts on this later.

Peace,
-Steve

Big News: AramaicNT.org Has Been Reborn

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If you read this blog a loooong time back, you probably remember AramaicNT.org. It was a pet project of mine where I posted some of my Aramaic Source Criticism work.

A few years ago, it was hacked and instead of updating it, I simply pulled it down.

However, today I am proud to reveal that it has been repurposed into a fun and interesting project:

-------=======-------
About the Project

About the Project


For a very long time, AramaicNT.org has laid vacant as I moved on to other projects.
Now I believe it is time to bring it back in the form that I originally envisioned it to be: A website that shares the words of Jesus and his early followers in his very own language that is easy enough for anyone to read and enjoy.
My current plan is twofold:
1) I wish to publish public domain versions of the Canonical Gospels (and possibly the Gospel of Thomas as well) and wherever Jesus or his followers are speaking, provide a simple transliteration of their words in a reconstruction of their original language so that the reader may intone those very words for themselves.
2) I want to put together a series of resources for people who are interested in learning Galilean Aramaic as a conversational language (much like one would learn another old language like Latin) and foster a community of individuals to have regular discussions or classes — be they written or oral — to keep the language from falling into total obscurity.
If you would like to help out with any aspect of this project, please feel free to contact me, or visit the Help Us page for more information.
שלם לכולהון
(Peace be with you)
Steve Caruso, MLIS
Translator, Aramaic Designs (RogueLeaf)
-------=======-------


I'll eventually also get up all of my old Aramaic Source Criticism stuff too, but please be sure to check out how things are progressing from time to time here:

http://www.AramaicNT.org/


Peace,
-Steve

What Language Did Jesus Speak? - English! (According to Google)

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So what was Jesus' language? If you type in "jesus language" into Google, it responds rather strongly: ENGLISH.

I kid you not.

Has Google fallen victim to the infamous quote "If English was good enough for Jesus, it's good enough for me?" -- No, certainly not. However, it just goes to show you that Google is not omniscient, and is quite capable of misinterpreting queries.

If you've typed in "jesus language" into Google by now to check, you'll notice that on the right-hand bar there is a listing for the 1979 film "Jesus" which -- according to its IMDB entry -- is filmed in English. :-)

Mystery solved!

And for those of you who have reached this page after the question that Google missed: Jesus, of course, most likely spoke some form of early Galilean Aramaic.

(And if you want to learn more about Galilean Aramaic, I'm going to be putting up plenty about that on  AramaicNT.org over the coming months.)

Peace,
-Steve

I Support Christopher Rollston

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If you've been following the news, Christopher Rollston (one of the world's foremost epigraphers and paleographers) is facing losing his job because he wrote an op-ed in the Huffington Post about the marginalization of women in the  culture and context of the Bible.

As countless academics have stepped forward and said, this piece was nothing revolutionary, or even controversial (it is widely accepted that during the era the Bible, there were different values in comparison to the modern day when it came to women and their place in society). It was also written for a popular publication in the appropriate tone for a popular publication, not for scholars or in a manner presented to the field.

However, regardless of this, Emmanuel Seminary is proceeding with disciplinary action against Rollston, who is tenured, as one of their "six figure" donors is apparently withholding their financial support because Rollston's article offended them, and the Seminary is (apparently) hoping to use the exception for religious institutions to terminate employees in certain positions who do not adhere to the spirit of the institution's confession of faith.

I find this troublesome on many levels.

First, I do agree that a religious institution, under the law, has the right for certain members of its ranks to keep to a particular confession. This is the same mechanism that allows Christian, Jewish, Muslim, etc. organizations to hire only Christians, Jews, Muslims, etc. as leaders and religious staff without being sued for religious discrimination. This protection, quite reasonably, does not extend to other staff like janitors, workmen, contracted companies, etc. as it is not essential for the mission of such an organization.

However, the problem here was not that Chris went against a particular confession of faith, which he did not. He was simply stating the consensus on the sociological issue for his field in a manner suitable for laymen via a popular magazine. What this appears to be, with less and less doubt as more details come to the forefront, an inter-personal dispute between him and fellow colleagues, and unnamed donors, which is one of the very things that tenure (as an academic institution) is supposed to protect against.

This all said, I support Christopher Rollston.

Peace,
-Steve

(h/t to Joel Watts for the image.)

Group Seeks Recognition of Aramaic Language and Maronite Heritage

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On a hot August day in the Galilee, a group of schoolchildren in the Arab Christian village of Jish counted diligently, from one to 10, after their instructor. But the words, though similar to Arabic and Hebrew, were neither.
Chada, tarteyn, telat, arba, khamesh,” they recited, ”shet, shva, tamney, teysha, asar.”
At this unique summer camp, some 85 children were being immersed in Aramaic, the language Jesus spoke and in which the Gemara — one of the Talmud’s two major books — was written. Once the Middle East’s lingua franca, Aramaic is an almost vanished language today. But the camp organizers and the families of these children hope to resurrect it. Moreover, they aim to carve out a new national identity based on that resurrection.

Read more: http://forward.com/articles/164127/maronite-christians-seek-to-revive-aramaic-languag/?p=all#ixzz29awgt26F


Maronites have made the news again for their language preservation efforts. :-)

Peace,
-Steve

300 Nouns Down... 200ish to go!

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That's a milestone.
Very Roman.
Couldn't find one in
Aramaic.
Tonight I finished the 300th word in the 500 Most Common Galilean Nouns with full declension tables (absolute, construct, emphatic), topical tagging, and irregularities.

Pardon my momentary lapse into frivolity, but: Woohoo!

Now to finish the other 200... and then proofreading and formatting the database into something suitable for print (and digital print), and then we'll see where it goes.

However, in the meantime, I think I'm going to see about formatting out the first 100 or so words and putting together a digital giveaway of some sort for AramaicNT.org.

Peace,
-Steve

Resurrected The True Children of Abraham Debate

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אן אתון בני אברהם עבידו כאברהם עבד

En aton b'ney Abraham, `abedu ki-Abraham `abad.
"If you are Abraham's children, do as Abraham did!"

This was a discussion I originally put together way back in my undergraduate days when I was studying under Mahlon H. Smith at Rutgers. I still have yet to actually expand it to a full publishable article, but I realized that a large number of sites used to link to the old, incomplete version as it is.

In short, it shows a possible underlying Aramaic discussion between Jesus and "the Pharisees" in the Dialogues layer of the Fourth Gospel that exhibits some serious Aramaic wordplay which was misinterpreted, in part, by the final redactor.

One day I may clean it up enough to publish, but here it is for now:


Peace,
-Steve

He Who Lives By The Sword

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When I was going over some sayings of Jesus, a new pun popped out at me that I hadn't realized before and I cannot seem to find anyone else who has mentioned it yet. Perhaps I may be the first. :-)

In Matthew 26:52 we have a scene where Jesus rebukes Peter for being rash:
Then said Jesus to him, Put up again your sword into his place: for all they that take the sword shall perish with the sword.
In the Greek, the bolded part above reads thus:
παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρη απολουνται
pantes gar hoi labontes mahairan en mahairê apolountai
For all who did take a sword, by a sword they shall die.
A plain retro-translation back into Galilean Aramaic reads:
בגין כל דנסבון סייף בסייף נמותון
bagin kal d-nsab saiyf, b-saiyf yimuthun
For everyone who took up a sword, by a sword (OR “in the end”) they shall die.
Which is *very* interesting.

In Western Aramaic dialects (specifically Galilean) the word saiyf can mean either “sword” or “end.” Given the context, this wordplay is undoubtedly intentional, and the Greek as we have it today, of course, misses this right off the bat.

Furthermore this has fun implications for the "Peshitta Primacy" movement, as it outlines differences between dialects.

The same passage in the Peshitta reads:
ܟܠܗܘܢ ܓܝܪ ܗܢܘܢ ܕܢܤܒܘ ܤܝܦܐ ܒܤܝܦܐ ܢܡܘܬܘܢ
kulhun ger hanun da-nsab saife, b-saife n’muthun
For all of they who take up swords, with swords they shall die.
Not only does this double meaning not occur in Syriac, or other Eastern dialects from the era, the Peshitta misses it completely, instead choosing to render both instances of /saipa/ in the plural (which makes the pun impossible in the Peshitta... say that 3 times fast).

I've gone ahead and put this into the "He Who Lives By The Sword" and "Problems With Peshitta Primacy" articles over on AramaicNT.org, but I think it might deserve its own spot in an article devoted solely to Galilean Aramaic Wordplay.

Finally of note, this pun does not occur in Hebrew. (As far as I am aware.)

All of this taken together is strong evidence that this saying within Matthew dates back to an Aramaic source (be it oral or written) which means that it is quite an early tradition.

Peace,
-Steve

The Talpiot Tomb Names: A Metaphor For Mark Goodacre's Contention

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This is what Goodacre contends Tabor is insisting upon.
Err.. read on, it'll make sense in a bit.  Promise.
Bear with me. :-)

So for those of you who have been following the latest on the Talpiot Tombs stuff, James Tabor has expressed what he feels is a problem with a common response to the claim that "the names in the Tomb are common" when he believes that they are, in fact, not.

Among those he mentioned who espouse this view is none other than Mark Goodacre, who himself wrote a response challenging Tabor's list of names as untenable to begin with as a pastiche constructed from the Biblical accounts as well as from extra-Biblical documents.

Confused yet?

Wondering why there are bears at the top of this article?

Well, besides the fact that I like bears, allow me to explain both Tabor's problem as well as Goodacre's rebuttal with a metaphor about the Nativity. I'm not poking fun at Tabor or Goodacre (in fact if I'm poking fun at anyone, it is you, kind reader). I am simply trying to explain things in an easier way to understand them. With that in mind:

There we go. Here's one that's more bearable...
.. er I mean *less* bear--.. Nevermind.
You get the idea.

The Nativity is something that nearly everyone in the western world should be familiar with. It is a vignette of the birth of Christ in the manger with his earthly parents Mary and Joseph, heralded by Angels, given adoration by Shepherds and gifts from the Three Magi: Melchior, Caspar, and Balthazar.

If anyone were to come across these elements together, they would immediately say, "It's a nativity scene" as that's simply what's in one, and this arrangement of elements is more or less unique. One can't simply say "these elements are common" and that it's by chance they all fall into the same place as the odds would very well be against them.

This is Tabor's argument.

But then one asks: Does the Nativity scene actually represent what is in the Bible? All Nativities are actually a combination of the accounts about Jesus' birth found only in Matthew and Luke. For example, Luke mentions Angels and Shepherds, Matthew does not. Matthew, on the other hand, mentions the Magi, and Luke does not. Some of the details from the scene don't even occur in the Bible. To pick on the Magi again their traditional number and names are found nowhere in the Biblical account at all. There are also other traditional elements in the Nativity that do not seem to correlate with anything.

Melchior, Caspar, and Balthazar.
These Three Kings of Orient are Mariamēnē. 
In Tabor's argument.
In the Nativity metaphor.
If this is confusing at this point it's only because you've only been skimming the pictures.

Because this set of elements does not faithfully describe the Biblical account (as to come at this set of elements requires some selective picking and choosing from the Bible as well as picking and choosing from some late sources well outside of the Bible), the actual set, itself is meaningless for historical comparison.

This is Goodacre's argument.

In summary: Where Tabor wishes to call what looks like it could be a Nativity a Nativity, Goodacre doubts that the Nativity represents the Biblical account in the first place.

I hope this clears things up. :-)

Peace,
-Steve
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