A BRIEF NOTE: Gideon likes grapes.

He owns a wine-press.

He refers to his deeds as ‘the vintage of Abiezer’ (בציר אביעזר) (since he’s an Abiezrite).

He refers to the Ephramites’ deeds as ‘grapes gleaned’ (עללות) from a grape harvest.
And he’s able to rustle up 300 jars (כדים) at fairly short notice,

quite possibly because they come from his wine-press.

(The Akkadian term «kandu» often designates an earthenware vessel for wine, which would fit Gideon’s narrative and explain the dagesh in כַּדִּים.)
The big question is,

If you’re Gideon, what do you call your servant (נער) who works at your wine-press?

Simple: you call him ‘Purah’,

since Hebrew פּוּרָה denotes a winepress,

and Hurro-Urartian *«pōra-» denotes a servant,
hence names like Pura-Kuš and Puri-Išḫara are attested at Taanach, only a few miles away from your hometown (Ophrah).
@lettlander might help us out with «Pu-ri-{d}IŠKUR», attested at Ugarit (though if he disagrees with me, he should be ignored).

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More from @JamesBejon

11 Nov
THREAD: Balaam, ‘J’, and ‘E’.

SUB-TITLE: A different take on Source Criticism.

Balaam’s story is carefully structured.

It can conveniently be divided into four main scenes, as shown below.
The author of Balaam’s story refers to the God of Israel by two different names/titles:

the generic name ‘God’,

and the more specifically covenantal name ‘YHWH’.
That our author’s use of these names can help us identify his ‘sources’ is a notion which has now generally been abandoned.

It can, however, be shown to add significant colour and detail to our author’s narrative.
Read 24 tweets
5 Nov
THREAD: Time for a welcome distraction.

Which passage of the Bible comes to mind when you think about a garden, a tree, thorns, angels, swords, and flames?

Genesis 2–3, right?

It’s an option. But so is John 18–19.

For more details, please scroll down.
Image: «deviantart.com»
John’s passion narrative is a work of genius.

At one level, it’s simply a historical narrative—an account of events which took place in 1st century AD Israel.
Read 50 tweets
29 Oct
<THREAD>

TITLE: The Serpent, Balaam’s Donkey, and the Cross.

Animals don’t speak much in the Hebrew Bible, so, when they do so, we should pay attention to them.

With that uncontroversial premise in mind, let’s take a look at Genesis 3 and Numbers 22–25.
Although the serpent (in the garden of Eden) and Balaam’s donkey are quite different animals, their stories have a number of things in common.

Like Genesis 3, Balaam’s story contains a number of references to serpents,
some of which are explicit and others of which are homonyms of the word ‘serpent’ (נָחָשׁ).

🔹 Balaam arises against the backdrop of a plague of fiery serpents (נְחָשִׁים) (cp. 21.7–9).

🔹 At Balak’s behest, Balaam performs acts of ‘divination’ (נְחָשִׁים) (cp. 23.23, 24.1).
Read 50 tweets
28 Oct
A Brief Note on an Apparent Contradiction:

In Acts 9, Luke says Paul’s companions on the Damascus Road ‘heard a voice’ (ἀκούοντες τῆς φωνῆς) but ‘didn’t see anything’ (μηδείς).

In Acts 22, however, Paul says his companions ‘saw a light’ and ‘didn’t hear a voice’...
...(τὴν φωνὴν οὐκ ἤκουσαν).

What are we meant to make of these two statements?

First there’s the question of reconciliation, which doesn’t seem too hard.

That Paul’s companions didn’t see μηδένα (masc.) could mean they didn’t see any *one* rather than any *thing*,
in which case Paul’s companions could have seen a light and yet still be said not to have seen μηδένα in Acts 9.

(To make it clear they didn’t see anything at all, θεωροῦντες μηδὲν would, I think, be more natural.)
Read 8 tweets
12 Oct
THREAD: ‘If they do these things in a green tree…’ (Revised)

I’ve recently become quite fascinated by Jesus’ trio of riddles/statements in Luke 23.27–31.

If you feel inclined, please join me for a brief consideration of them.
As Jesus is led away to be crucified, he speaks to the people around him about what will soon come to pass in Jerusalem (23.27–31).

Jesus’ speech consists of a mere 62 words. Interwoven within it, however, are allusions to at least Song of Solomon 3, Ezekiel 17, and Hosea 10.
That Jesus has these particular texts in mind isn’t too hard to demonstrate.

Only one book in the OT mentions ‘the daughters of Jerusalem’, which is the Song of Solomon;

Jesus’ allusion to Hosea is (almost) a direct quotation;
Read 84 tweets
3 Oct
THREAD: The Gospel of Luke, the Song of Solomon, Ezekiel’s Vines, and Hosea’s Curse.

Like Jesus’ actions, Jesus’ statements are packed with allusions to the story of Scripture.

As we’ll see, his statements in Luke 23.28–31 are no exception.
In Luke 23.28–31, as he is led away to be crucified, Jesus addresses the people around him. In particular, he speaks to the women present.

Jesus’ speech consists of a mere 62 words, yet, in it, Jesus combines allusions to (at least) the Song of Solomon, Ezek. 17, and Hos, 9–10.
These allusions are tied together by a common image—that of a vineyard, which is in some cases green and well-kept, and in other cases not.

More on that in a bit.

First, however, let’s take a brief step back.

—————
Read 63 tweets

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