For Those With Ears to Hear

The word that came to Jeremiah from Yahweh, saying, ‘Stand at the gate of the Temple of Yahweh and there proclaim this message. Say, “Listen to the word of Yahweh, all you of Judah who come in by these gates to worship Yahweh. Yahweh Sabaoth, the God of Israel, says this: Amend your behaviour and your actions and I will let you stay in this place. Do not put your faith in delusive words, such as: This is Yahweh’s sanctuary, Yahweh’s sanctuary, Yahweh’s sanctuary!

But if you really amend your behaviour and your actions, if you really treat one another fairly, if you do not exploit the stranger, the orphan and the widow, if you do not shed innocent blood in this place and if you do not follow other gods, to your own ruin, then I shall let you stay in this place, in the country I gave for ever to your ancestors of old.

Look, you are putting your faith in delusive, worthless words! Steal, would you, murder, commit adultery, perjure yourselves, burn incense to Baal, follow other gods of whom you know nothing? – and then come and stand before me in this Temple that bears my name, saying: Now we are safe to go on doing all these loathsome things! Do you look on this Temple that bears my name as a den of bandits?

I, at any rate, can see straight, Yahweh declares. “Now go to the place which used to be mine at Shiloh, where I once gave my name a home; see what I have done to it because of the wickedness of my people Israel! And now, since you have done all these things, Yahweh declares, and refused to listen when I spoke so urgently, so persistently, or to answer when I called you, I shall treat this Temple that bears my name, and in which you put your heart, the place that I gave you and your ancestors, just as I treated Shiloh, and I shall drive you out of my sight, as I did all your kinsfolk, the whole race of Ephraim.”

‘You, for your part, must not intercede for this people, nor raise either plea or prayer on their behalf; do not plead with me, for I will not listen to you. (Jer. 7:1-16)

Quote of the Day

Though God does not act in a bustling manner like men, or proceed with undue eagerness and haste, still he has in his power concealed methods of executing his judgments without moving a finger. — John Calvin

Oh Pentebabbleists…

Pastor was assessing woman for demons just days before decapitation…

Nope, not The Onion.

Rachael Hilyard had asked a friend: Where could she get an exorcism? Her friend told her Pastor Terry Fox.

A few days after Fox visited Hilyard’s home and blessed it, police say Hilyard decapitated 63-year-old Micki Davis in her garage.

Fox was traveling when he heard the news. He said he hadn’t been able to tell during his visit whether she was possessed or whether she was just depressed.

Read more.  And isn’t it time we all admit that Pentebabbleism is just Montanism with a new name?

A MOOC on Martin Luther

Der MOOC „Die Reformation” soll medial attraktiv aufbereitetes Wissen zur Reformation als historisches Phänomen einem großen Publikum zugänglich machen. Die von Martin Luther ausgelöste Reformation gilt als epochales Ereignis, da sie nahezu alle Lebensbereiche betraf: Glaube, Ehe und Familie, Schule und Universität, Wissenschaft und Kunst, Kirche(n) und Konfessionen, Entstehung protestantischer Staaten und Territorien, Einfluss auf alle Formen frühmoderner Staatlichkeit. Die Reformation besaß Wirkungen weit über die unmittelbare Reformationszeit hinaus. Sie trug zur Entwicklung der modernen Gesellschaft beitrug.

And

Der 12-wöchige Online-Kurs entspricht einem Seminar an der Universität. In abwechslungsreichen Lernformen wird Grundlagenwissen zur Reformation präsentiert:

  • In zwei bis drei Lernvideos, die wöchentlich freigeschaltet werden, gibt es Einführungen und Überblicke zu den jeweiligen Kapiteln.
  • In Kursmaterialien und Textauszügen kann das Gelernte selbständig angewendet und vertieft werden. Hier gibt es Auszüge aus den zentralen Texten der Reformationszeit, kleine Ausschnitte zur Auffassung der Geschichtswissenschaft und andere Arbeitsmaterialien.
  • In Quizzen lässt sich prüfen, ob Faktenanalysen und typische Arbeitsweisen der Geschichtswissenschaft zu den richtigen Schlussfolgerungen führen.
  • In Foren gibt es die Gelegenheit, sich mit anderen zu vernetzen, um gemeinsam Aufgaben zu bearbeiten oder Thesen zu diskutieren.
  • Geplant ist auch ein zusätzliches Angebot: begleitende Wochenendseminare zum persönlichen Kennenlernen und Diskutieren!

Der Online-Kurs ist kostenfrei, ganz zwanglos und ohne Prüfung.

Sign up here.  You know you want to!

Jim Aitken’s Reading List for LXX Studies

Jim writes (on the LXX facebook page)

Although our field is small, there are more books than ever published on the LXX, and in many different series and publishers. It may be helpful to have the occasional round-up, and so here is a list of those that I know for the year 2016 (add more in the comments!):

Bons, Eberhard and Jan Joosten, Handbuch zur Septuaginta: Die Sprache der Septuaginta (Gütersloher Verlagshaus, 2016).

Bons, Eberhard, Dionisio Candido, Daniela Scialabba, La Settanta. Perché è attuale la Bibbia greca? (San Metodio, 2016).

Cook, Johann and Gauthier, Randall X., Septuagint, sages, and scripture: studies in honour of Johann Cook (Leiden: Brill, 2016).

Grütter, Nesina: Das Buch Nahum. Eine vergleichende Untersuchung des masoretischen Texts und der Septuagintaübersetzung (Neukirchen-Vluyn 2016).

Jobes, Karen H., Discovering the Septuagint: a guided reader (Grand Rapids: Kregel Academic, 2016).

Kraus, Wolfgang, Michaël N. van der Meer, and Martin Meiser, XV Congress of the International Organization for Septuagint and Cognate Studies: Munich, 2013 (SBLSCS 64; Atlanta: SBL, 2016).

Kreuzer,Siegfried and Martin Meiser, Die Septuaginta – Orte und Intentionen: 5. Internationale Fachtagung veranstaltet von Septuaginta Deutsch (LXX.D), Wuppertal 24.-27. Juli 2014, WUNT (Tübingen: Mohr Siebeck, 2016)

Kreuzer,Siegfried, Handbuch zur Septuaginta: Einleitung in die Septuaginta Gebundene Ausgabe (Gütersloher Verlagshaus, 2016).

Lesemann, Sven, „Und Gideon starb in einem guten Greisenalter“: Untersuchungen zu den hebräischen und griechischen Texttraditionen in Ri 6–8 unter Einbeziehung des jüdisch-hellenistischen und frühen rabbinischen Schrifttums, De Septuaginta Investigationes (DSI) 6 (Goettingen: Vandenhoeck & Ruprecht, 2016).

Loiseau, Anne-Françoise, L’influence de l’araméen sur les traducteurs de la LXX principalement, sur les traducteurs grecs postérieurs, ainsi que sur les scribes de la Vorlage de la LXX (Atlanta: SBL Press, 2016).

Mulroney, James A. E., The translation style of Old Greek Habakkuk: methodological advancement in interpretative studies of the Septuagint (Tübingen: Mohr Siebeck, 2016).

Muraoka, T., A Syntax of Septuagint Greek (Leuven: Peeters, 2016).

Pierre Johan Jordaan, Nicholas Peter Legh Allen, Construction, Coherence and Connotations: Studies on the Septuagint, Apocryphal and Cognate Literature (Deuterocanonical and Cognate Literature Studies 34; Berlin: de Gruyter, 2016).

Schäfer, Christian, Alfred Rahlfs (1865-1935) und die kritische Edition der Septuaginta: Eine biographisch-wissenschaftsgeschichtliche Studie, Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 489 (Berlin: de Gruyter, 2016).

Wirth, Raimund, Die Septuaginta Der Samuelbucher: Untersucht Unter Einbeziehung Ihrer Rezensionen, De Septuaginta Investigationes (DSI) (Vandenhoeck & Ruprecht, 2016).

There’s no one more qualified to offer an opinion on these matters than Jim Aitken.  When he speaks LXX stuff, you should listen.

What Did Luther Do at the Wartburg?

He didn’t get a chance to surf the web, or watch cat videos.  So what did he do?

lutherFrom May 4, 1521, to March 1, 1522, Luther remained at the Wartburg. There is little of his love of nature in the letters he wrote in solitude. He confides in Melanchthon, asking the question, “Who knows, in the counsels of silence, what work God is planning on these heights?”

He who is to receive a message from God, must be alone with the Alone. …  All men who have a message to their fellows come to realize the justice of the remark Dr. Copleston addressed to Newman, once meeting him taking his lonely walk, “Nunquam minus solus quam cum solus.”

As Luther was about to leave the Wartburg in 1522 he assured his Elector that he “had received the Gospel not from man, but from heaven alone, through our Lord Jesus Christ.”   That very year in his Wyder den falsch genantten geystlichen Standt he declared his word, office, and work to be from God. He was quite certain that Christ, who was the master of his doctrine, called him to be an evangelist and regarded him as such. Under pain of eternal wrath he was forced to preach the message which God had given him in a vision.  In 1523 he was certain that he had his doctrines from heaven.

In the Wartburg his pen was not idle. He composed the booklet Von der Beicht ob der Bapst Macht habe zu gepieten, 1521, in which he thrusts aside the compulsory duty of confession. Man “is at liberty to make use of confession if, as, and where he chooses. If he does not wish you may not compel him, for no one has a right to or ought to force any man against his will. Nevertheless, absolution is a great gift from God. In the same way no man can or ought to be forced to believe, but every one should be instructed in the gospel and admonished to believe, though he is left free to obey or not to obey.

All the sacraments should be left optional to every one. Whoever does not wish to be baptized, let him be. Whoever does not wish to receive the sacrament has a right not to receive. Therefore, whoever does not wish to confess is free before God not to do so.” It is evident that he objects to constraint in the case of any of the sacraments. This dread of force is also clear in his letter to Haupold: “I will have no forcing and compelling. Faith and baptism I commend. No one, however, may be forced to accept it, but only admonished and then left free to choose.”*

Unfortunately his tolerant attitude vanished as soon as he returned to Wittenberg and the lunacy of Carlstadt.

_________________
*R.H. Murray, Erasmus & Luther: Their Attitude to Toleration (168–170).