Riding the Roller Coaster

Life is a roller coaster. And life, at present, is a doozy of a coaster. Spins, turns, loop-de-loops, climbs, rapid descents and curves. You name it, it’s there. Puts anything at Six Flags to shame.

Sleep? Yeah, right. I’m lucky to get it in 3 hour chunks. If I get more than 5 consecutive (or cumulative!) hours in a night, it’s amazing.

Quiet? Not in our house. We have an 8-month-old who I’m sure will be the kid who needs to be taught how to whisper. And a 5-year-old who loves to play cars. Crashing. Bashing. Fast. On the hardwood floor.

And there’s the 10-year-old, who is more quiet than the 5-year-old, but old enough to be riding the family waves of situational stress and distress along with us.

It seems like we slide from one crisis to another to another, whether within our own house, or with extended family. All with the soundtrack of our not-so-dull-roar of life in the background. And foreground. (But no “Frontground”. Let the reader understand.)

I’m irritable. I’m stretched thin. I’m tired. And sometimes, after the kids are in bed, I just sit at the top of the stairs and cry.

I was reminded again today, though, that in the midst of it all, God is there. Life can be crazy, but the God who gives faith and hope until we no longer need it (1 Cor. 13:8–13) — this God is there. Present. With me, and with those I love.

For the briefest of moments today, I had peace from this thought: I am his, and I cannot be taken from him (John 10:27–29).

μαρανα θα (1 Cor. 16:21). Come, Lord Jesus (Rev. 21:20).

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Why a paper on “Stock Phrases” in Christian Apocrypha?

8ara1How did I end up thinking about stock phrases, and in Christian apocryphal texts at that?

Well, I was (and still am) working on an introduction and translation to the First Apocryphal Apocalypse of John (1AAJn) for volume 2 of Burke & Landau’s New Testament Apocrypha: More Noncanonical Scriptures.

One of the things I wanted to do was take a more rigorous look at intertextuality. And by “rigorous” here I mean “write some code and compare a lot of data.” Based on way-old experimentation of mine from 10–15 years ago (anyone remember “tri-logs?”) and more recent popularization of n-grams by Google, I thought it would be interesting to compare ngrams (but form the n-grams based on Greek lemmas instead of the inflected forms in the text) between a base corpus of the LXX and NT and noncanonical works like 1AAJn. My straightforward theory was that there would be clusters of n-grams located in the noncanonical works and those would represent probable intertextual units.

It all seems well and good, and it even works out. Here’s a basic dump of the larger intertextual relations I found between the LXX+NT and 1AAJn (note LXX references use the LXX versification scheme, so Psalms is weird). The number in parentheses is the number of clustered n-grams from the LXX+NT reference in the 1AAJn reference.

  • 1AAJn 8.4 possible reliance on Psalm 88:45 (7x)
  • 1AAJn 8.4 possible reliance on Psalm 88:46 (5x)
  • 1AAJn 12.5 possible reliance on Psalm 102:15 (12x)
  • 1AAJn 12.5 possible reliance on Psalm 102:16 (6x)
  • 1AAJn 12.6 possible reliance on Psalm 145:4 (15x)
  • 1AAJn 13.7 possible reliance on 1 Thessalonians 4:17 (9x)
  • 1AAJn 15.6 possible reliance on Psalm 50:9 (7x)
  • 1AAJn 15.7 possible reliance on Isaiah 40:4 (11x)
  • 1AAJn 15.7 possible reliance on Luke 3:5 (16x)
  • 1AAJn 15.7 possible reliance on Isaiah 40:5 (4x)
  • 1AAJn 15.7 possible reliance on Luke 3:6 (4x)
  • 1AAJn 16.4 possible reliance on Matthew 24:30 (9x)
  • 1AAJn 19.4 possible reliance on Psalm 101:26 (8x)
  • 1AAJn 19.4 possible reliance on Hebrews 1:10 (8x)
  • 1AAJn 19.4 possible reliance on Psalm 101:27 (7x)
  • 1AAJn 19.4 possible reliance on Hebrews 1:11 (7x)
  • 1AAJn 21.4 possible reliance on Matthew 28:19 (4x)
  • 1AAJn 21.5 possible reliance on Psalm 9:18 (9x)
  • 1AAJn 21.6 possible reliance on Psalm 48:15 (5x)
  • 1AAJn 22.4 possible reliance on Psalm 17:42 (9x)
  • 1AAJn 22.5 possible reliance on Romans 2:12 (9x)
  • 1AAJn 23.3 possible reliance on Psalm 124:3 (5x)
  • 1AAJn 25.3 possible reliance on Psalm 36:29 (7x)
  • 1AAJn 26.2 possible reliance on Deuteronomy 32:8 (4x)
  • 1AAJn 26.2 possible reliance on Odes 2:8 (4x)
  • 1AAJn 27.6 possible reliance on John 10:16 (15x)
  • 1AAJn 28.2 possible reliance on Psalm 105:3 (6x)

This is all fine and good, and pretty much what I expected to find. What I didn’t expect to find was how several of the smaller or even single clusters represented some sort of common almost Bible-ese phrasing. Like “the heavens and the earth” or “the moon, the sun, and the stars” or even “upon the face of all the earth” (which happens frequently in the LXX and also in 1AAJn).

These smaller clusters of ngrams didn’t seem to have particular value in the exact reference or context; it was more like the phrasing of the canonical material was being (deliberately?) used in the noncanonical material. It was using biblical-sounding language to describe biblical sorts of things in noncanonical material. It could be a clue to register, or it might be an effort to make this noncanonical thing sound canonical, or it might just be using common language (a stock phrase?) to talk about common things. I’m not sure, but it was interesting enough it seemed like someone should look into it further. So I pitched the paper. And I’m still digging.

If you have books or articles to point me to, I’m all ears. Even better (especially for articles) if you can send along PDF too. Let me know in the comments.

 

What’s next for the Appian Way Press?

If you’re wondering what I’ll publish next with Appian Way Press, read on to find out.

Appian Way Press

AppianWayPressThis is a very good question.

We’d hoped to publish the Second Timothy volume in Rick Brannan’s Lexical Commentary on the Pastoral Epistles, but Rick’s progress on that has been slow due to lots of life changes with a new son. It means Rick doesn’t have much extended time to spend researching and writing that volume, and its production has lagged.

So Rick has been looking for a project he could make progress on with random spots of time, usually not more than 90 minutes or so. He thinks he’s found something to fit that bill.

In researching and writing a new introduction and translation to the First Apocryphal Apocalypse of John for volume two of Burke and Landau’s New Testament Apocrypha: More Noncanonical Scriptures, Rick prepared an edition of Tischendorf’s Greek version of the document. The vocabulary is mostly also found in the New Testament. It is not…

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The Scholarly Omnivore: Knowledge in the 21st Century

Note: This is a re-post of a post written for my old blog back in December 2004 (yes, nearly 13 years ago). At that point, I was reading Diarmaid MacCulloch’s The Reformation: A History, which I would highly recommend. The below is me riffing on some stuff that I’d read (pp. 71ff in the hardback edition), presented in its original un-edited glory (except for adding the sweet woodcut).

I thought of this post because of conversations with colleagues on the topic of what makes a “good” biblical scholar. My answer to that question has grown since then, basically, to be a “good” scholar requires mastery of data in all media and format, but the below shows where I started with these ideas.

Remember: This was written nearly 13 years ago. I use the term CDRom. You’ve been warned.

The Scholarly Omnivore: Knowledge in the 21st Century

No, it’s not a proposed title for an SBL paper.

As mentioned earlier, I’m reading The Reformation: A History by Diarmaid MacCulloch. I’m still quite early in the book; the stage for the reformation is still being set. MacCulloch is in western Europe, around 1500. He has just started to talk about the printing press, so just after the stage of incunabula and at the beginnings of wider-spread availability of printed books. He’s reviewed the introduction of the Bible in local languages. Then he writes:

The effect of printing was more profound than simply making more books available more quickly. It affected western Europe’s assumptions about knowledge and originality of thought. Before the invention of printing, a major part of a scholar’s life was spent copying existing texts by hand, simply in order to have access to them. Now that printed copies of texts were increasingly available, there was less copying to do, and so there was more time to devote to thinking for oneself. That had implications for scholarly respect for what previous generations had said. Copying had been such a significant activity that in previous centuries of Christian culture, it had been given a privileged place against original thought. (MacCulloch, 71).

I’d never before considered that the printing press had this sort of effect — changing the scholar’s product from copying/preservation of previously written material to assimilating the old with the new and actually promoting original thought. (Side thought: Maybe Calvin was so infused with Augustine because he’d spent years copying his stuff before the wider availability of such works?)

In the next page or so, MacCulloch goes on to discuss how all of a sudden, reading became important because, well, folks had time to read and folks had material to read. Scholars had less need to copy material and started actually reading and thinking about things. Folks who only knew how to read but didn’t know how to write (an apparently significant portion of the expanding book-buying population according to MacCulloch) had something to hold their attention.

The resulting change in knowledge acquisition is mindboggling, at least to me. Knowledge acquisition, previous to Gutenberg, it seems, invovled hoarding copies of manuscripts for one’s own purposes. Now, all of a sudden, these important manuscripts were much easier to acquire. So people now start to really pay attention to what is written. They, in essence, learn how to read. They learn how to comprehend. Scholars no longer need to be obsessed with preservation of valuable resources, they can actually study them.

Can you imagine some of the converastions between the older scholars and the younger ones? Can you hear the older scholars imploring their students regarding the value of hand-copying Augustine or Aquinas, because that’s the only way you can really achieve intimate familiarity with their work? And can you imagine the younger student’s responses? How they think they can simply read the work and — without the pain and carpal-tunnel-inducing act of copying it — refer to it later, because they have a printed copy?

Talk about revolution. So here comes the obvious question: If MacCulloch is right about this shift, is it possible that we’re at a similar point today?

I’ve said in other circles that I think we’re still in an incunabula-like period when it comes to electronic resources. Publishers are still figuring out how to handle printed material in an electronic form, be it on CDRom or on the web or wherever. Publishers are getting better (we’ve come a long way in the past 15 years) but we’ve still got some issues to resolve. The same is true with scholars in their use of these resources. This act of actually reading and becoming familiar with a text, the author, and the argument is an important thing. The understanding and synthesis gained from a solid, thorough reading of a timely or important book is needed to move the general state of knowledge further along. It used to be easy. You had a book, you read it. You sucked it down, you wrote notes, you created bibliographies on topics, you read more, you went to a few conferences and debated with others about it, and you generally examined anything available in the library on the topic you could get your hands on. Then, maybe, you wrote something. Chances are it would be of value.

But here come these young upstarts, with their electronic editions of books, or their web sites, their search engines, or their (horrors!) blogs, pushing the envelope. “No need to really read something”, some might say. “You can always search to find what you’re looking for; that stuff you think you remember from somewhere.” Corpora are instantly searched, and results are reviewed; hopefully in some semblence of context.

Extremes of such attitudes (both of the younger and older parties) would be wrong, of course. The only thing that is clear to me is that the one who straddles both eras — the one who is able to understand how to acquire knowledge (not simply a mass of information, but knowledge) using both sorts of systems is the one with the most to gain in times like these.

I’m guessing that in the early 1500’s, at the time of the introduction of the printing press, the middle-aged scholar who’d spent most of his scholarly life poring over manuscripts, copying them diligently, and slowly building his knowledge was in the best place of all. He had already gone through the pain of learning his stuff and chances are he knew it quite well. If he’d been diligent, he had a solid base from which to build. The newer guys still had to build their base of knowledge (though they might do it more quickly); the older scholars could have very well been stuck in their older copyists’ ways, unable to cope with having to assimilate some new book without needing to physically write it themselves. The middle-aged scholar, however, could take advantage of the press and start to write his own stuff, with an immediate and relatively widespread audience. He had the basis, he had the knowledge, he just needed to grasp the opportunity in order to make his mark.

I think something similar holds today. The answer isn’t books. The answer isn’t the web. The answer isn’t databases. The answer isn’t CDRom. The answer is to be a scholarly omnivore: dive into it all and use it all in the pursuit of knowledge. The one-dimensional approach is doomed to failure because that one dimension, by itself, will not survive. The one who will prosper is the one with several tools in his toolbox that he is skilled in using. The one who spends time in printed books, devouring them and working hard to retain what has been read. The one who understands basic search syntax and can find stuff either with Google or with other CDRom-based digital libraries, but knows the value and weight to give such results because he’s actually somewhat familiar with the material. The one who spends time reading journals and email lists, understanding the information being passed on by very knowledgable folks. In short, the one who plows ahead, assimilating and applying what he’s reading and what he knows to solve the difficult problems in front of him in the field he’s chosen.

This person is in the best spot during such periods of change, no matter what sort of changes happen, because he can cope and still be productive. He won’t be stuck, flustered and distraught because he’ll be able to grok the next thing that comes along and stick the tool in his toolbox for later use.

Of course, all of this is futile if our eyes aren’t on the One who compels us. It may be satisfying at some level, but if the ultimate basis for action isn’t the glorification of our Lord and Savior, then re-evaluation is needed. At times like these, I’m reminded of an excerpt from T.S. Eliot’s Choruses from the Rock:

The endless cycle of idea and action,
Endless invention, endless experiment,
Brings knowledge of motion, but not of stillness;
Knowledge of speech, but not of silence;
Knowledge of words, and ignorance of the Word.
All our knowledge brings us nearer to death,
But nearness to death no nearer to God.
Where is the Life we have lost in living?
Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?
The cycles of heaven in twenty centuries
Brings us farther from God and nearer to the Dust.

So, I’m not going to SBL in Boston

Hi folks.Sad-Puppy-001

Just a quick (longer than a tweet) note to let y’all know that I will not be attending the SBL National meeting in Boston this November.

We’ve had some situations arise in our household that have made it clear that it is best for me to stay home this year. Too bad, because I’ve never been to Boston and really wanted to see the town.

My paper on Stock Phrases in the Christian Apocrypha has been postponed; so it will not be given this year.

Fingers crossed for 2018 and Denver, though.

Want to Meet at SBL in Boston?

Boston-Bonner-MapUpdate (2017-09-11): Due to a family situation, I will not be attending SBL in Boston this November.


The past two years (2016, 2015) I’ve advertised my desire to meet with just about anyone (well, except Jim West) at the annual SBL national meeting.

This year is no different. I’d enjoy meeting with you and chatting about whatever, whether it is in passing, over coffee, over a meal, or after a session.

Why would you want to meet with me? I can think of four reasons.

Reason One: I’m buying. Let’s be clear, I’m asking you, you’re not asking me. So I’m happy to get the coffee, meal, snack, or whatever. What are you waiting for?

Reason Two: My Job at Faithlife/Logos. I manage a team at Faithlife that does really cool stuff developing and utilizing Bible data. We speak Python, Django, C#, XML, SQL, JSON, and a bunch of other stuff (Ancient Languages, Linguistics, Grammar, Syntax, managing data, and more). Are you at the intersection of code, data, and the Bible? Then let’s talk. Remember: The scholar best set up for the future is the one who can manage all sorts of data; if you want to talk more about that with me, I’m game.

What is the ultimate Bible data you want or need access to? I want to know about it. If you’ve got a plan for it, I want you to pitch me on it — at minimum your elevator pitch, but more if you want.

Reason Three: My Publications. In short, I’m familiar with a wide array of data, a wide variety of editing and publishing tasks, and have worked pretty much the whole “stack” as regards creating and working with Bible data. I’ve likely got experience at multiple levels with the thing you’re focusing on in Biblical studies. That, or I know someone who does.

I’ve translated and interlinearized the writings of the Apostolic Fathers. I’ve translated, introduced, and edited available Greek Apocryphal Gospels, including basic transcriptions and translations of fragmentary material. I’ve done major work on conceiving, preparing, and editing an edition of the Greek New Testament (SBLGNT). I’ve done similar work on a Bible translation (Lexham English Bible) and served as general editor of a translation of the Septuagint (Lexham English Septuagint). I’ve written a commentary (Lexical Commentary on the Pastoral Epistles: First Timothy), a discourse handbook (Second Thessalonians in the Lexham Discourse Handbook), and written the NT portion of a textual commentary geared toward the English reader (Lexham Textual Notes). I’ve written a regular column on Ancient Christian Writers for Bible Study Magazine for years. I’ve assembled data for several reverse interlinears published by Faithlife/Logos. I’ve created data tracking over 300,000 intertextual units across several datasets (Church Fathers, Second Temple materials, Judaica) as well as data reflecting intertextuality between the Old Testament (and Deuterocanon) and New Testament. I’ve extracted and transformed scads of text-critical data to create several “Manuscript Explorer” interactives. I’ve analyzed the context of over 1,000,000 Bible references in Systematic Theologies. Heck, I even grunted out an analysis of Hebrew Cantillation data.

Reason Four: I really dig this stuff. Chances are I’ll be interested in and maybe even have experience with the thing that you’re studying, dissertating, or examining.

Just respond (email is fine, rick at faithlife dot com) so we can get it on the calendar. I’m in Boston from Nov 17 through Nov 20, I believe. Let’s do it.

Lexham Press to publish my Apostolic Fathers and Greek Apocryphal Gospels

It’s a long headline, but I’m not sure how to make it shorter. And it’s true; Lexham Press will be publishing my translation of the Apostolic Fathers and my introduction and translation of several Greek editions of Apocryphal gospels, manuscript fragments, and agrapha. They’re targeted for Fall 2017, which means they should be (fingers crossed!) on the tables at SBL in Boston along with other forthcoming Lexham Press titles.

I’m thrilled about this. My books are being published in the Lexham Classics series, which means my stuff is on the same page as works by Martin Luther, Louis Berkhof, and G.K. Chesterton. And the covers are pretty sweet too.

LexhamPressApostolicFathers-001

LexhamPressGreekApocGospels-001

These have been available for Logos Bible Software for while (see here and here), and they’ve been well received. When folks have asked me about print editions, I’ve had to direct elsewhere. Now I’m happy to finally be able to point to these Lexham Classics editions.

I’ll pass along more info when I have it. There are a bunch of other great books in the Fall 2017 Lexham Press Academic Catalog, so do give it a look.