Facebook and the end of conversation


urlToday has been a day for Facebook.1 The results have been interesting.

Following a Skype meeting I joined another Facebook “gated community” (you know one of those “closed groups” that is closed so people can say things freely without worrying about being attributed out of context. These communities are needed. But membership in them conflicts with one of my Facebook principles, I try not to write anything on Facebook (or here, or anywhere on the Internetz) that I am not OK with saying in public. In principle my public and private faces should be one.

Apparently2 I am an extrovert on Facebook, I “speak” before I think. I posted a quick knee-jerk response to a friend’s post, another friend of that friend objected strongly. I defended myself. By this stage my brain was back in charge, so I believe the reply though firm was curteous. The response was “we’ll have to agree to disagree”. Now, agreeing to disagree is fine, on occasion. When an atheist and a theist have been arguing for a while and neither is any more coming up with interesting new twists, time to agree to disagree. When a Muslim and a Christian discuss the divinity of Christ or the place of Sharia law, time to agree to disagree. For sure “agreeing to disagree” is often better than the alternatives. But is agree to disagree the appropriate response after just a couple of exchanges all of just a few dozen words at most?

My take is that “agree to disagree” engaged too quickly is an easy way to avoid the stress of having to consider views different from one’s own. (Which given the stresses and pressure of life is sometimes appropriate, God knows.) But it happens in a world mediated by Facebook and Google, both of whom make their money by not showing us things we dislike/disagree with but instead confirming our prejudices. In a world thus mediated “agree to disagree”3 are dangerous tools.

It is this agreeing to disagree that enables Jerry Falwell’s disciples to stomp and cheer his hitlerian remarks, or that permits the radicalisation of Muslims in the streets and busses of European cities.

  1. On Tuesday early I finished marking for the year, after a weekend trip to Auckland for a wedding, and went back up to Auckland for the Aotearoa New Zealand Association for Biblical Studies meeting. I am due a day off! []
  2. I blame my “performer” trait. []
  3. And its cousin censoring by deleting comments you do not like. []

Writing the essay


People hate to write

writersblockMost people hate writing. Even professional writers suffer from “writers’ block”, a combination of symptoms that lead to them doing anything else except actually write. Students with assignments do not have the luxury of years to prepare their masterpieces – they work with tight deadlines. The good news is that if you follow the advice in the earlier post “researching an essay” then you are already past the first barrier, you have begun to write!

Let me explain: As part of the research process, indeed as the goal of that process you have a title and a summary paragraph. I described the summary paragraph like this:

The first sentence should define the areas or issue. The last should present a conclusion. In between the sentences should each address one thing, and together they should present the arguments and sorts of evidence that lead to the conclusion.

If you have actually done this, instead of skipping over it as an unnecessary extra asd many of us (sadly) do, you have a framework that you will now expand into your essay.

From summary to essay

target-970640_1920You are basically going to turn each sentence into a paragraph or two of your essay. So, how many sentences do you have. (Remember they need to be short and focused, if they are long and complex edit them!)  If each sentence was a paragraph (of the average length of paragraph you write) how close would you be to the word target? If this estimate is over you may need to begin thinking of what to cut, or trying to write shorter paragraphs – often shorter simpler sentences will help you do this ;)  If the estimate is under you may need to make each sentence of the summary (or some of them) into two paragraphs. Ideally at this stage youi are aiming for an essay that will be 10-20% over the word target.

These paragraphs should be easy to write – you have already done the research. They will be focused – each expands on one simple sentence. They will lead your reader sensibly through the arguments and evidence to your conclusion. Congratulations. You are one ofd the few students to write a coherent essay!

Already you are on track for better marks – you would be horrified how many incoherent essays teachers have to mark – if you doubt this befriend some (ex)teachers on Facebook ;)

The final steps

According to the Daily Telegraph: Mark Smithers, from Kent, recently revealed that he lost 11 stone in one year

According to the Daily Telegraph:
Mark Smithers, from Kent, recently revealed that he lost 11 stone in one year

You have two tasks left:

Edit, then edit again. Cut the waffle. In speech we need time to think so we use words and phrases that mean nothing or which add little to the meaning to give us time to think. Cut them out! We think descriptive words, especially superlatives, make our writing and ideas stronger, usually they don’t – cut them. A slimmed down, taut and powerful essay will come out of this painful process!

Write a conclusion. What it will look like depends on the subject and type of essay. BUT it should say nothing new. It should merely repeat in compressed form what you have already said. It serves to remind your reader what you said, and draws attention to how cleverly and in what a focused way you arrived there.

Researching an essay


Literature search

The first step to a good essay is a “literature search”. The goal of this, whether conducted with the aid of an academic library or in the wild with “merely” the Internet to help, is two-fold:

  • to get an overview of the topic and if you do not have a narrow topic set for you to identify a precise topic on which to write (see below)
  • to begin collecting resources, useful resources are of two sorts:
    • Simple overviews of a broad topic (we called them “Noddy guides” when I was young ;-) Articles on the topic in specialised dictionaries or encyclopedias are usually good possibilities.1 A good noddy guide will help you gain a broad context of what experts have said and are saying about the topic. It will also probably help you to identify a narrower topic within the broad topic which is subject to debate and so might make a good topic on which to write.2
    • Specialist works you also need works written by specialists, often these are journal articles, but (in theology and biblical studies at least) will also include chapters from books3 focused on your narrow topic. As you search you should not read everything but glance through the works getting an idea what each is about. Gradually you will get a sense of which are the “best” works in the area, they are the ones that are mentioned in bibliographies and footnotes by other authors more often. They are the ones you will prioritise for reading later, and may be the only ones to reach the final bibliography for the essay – quality is usually better than qualtity in bibliographies.

Beginning to sketch out the field


The overview(s) you found should begin to give you an understanding of the topic and (hopefully) the issues that have been/are being debated in this area. At this stage one goal is to produce a provisional title for your essay. The title should (if you have a choice) should be short and identify a narrower area within the broad topic on which you will focus. (If you are working with a set title, unless the rubric demands that you offer a broad overview, you should create a private title that identifies the focus – within the official title – that you will give to your essay.

Draft summary and conclusion

When you have your defined area or issue to address try to write a first draft of a one paragraph (unless it is a long essay) summary of the relevant information or the sub-issues in dispute. This should suggest a provisional conclusion. (Usually in writing such a summary one side or other of the issue will seem weightier or more attractive.)

If significant things seem still really unclear you should read more.

Now revise your summary paragraph. The first sentence should define the areas or issue. The last should present a conclusion. In between the sentences should each address one thing, and together they should present the arguments and sorts of evidence that lead to the conclusion.

This summary paragraph will provide the structure of your essay, and may provide also its opening. At this stage, indeed until the essay is finished, it is provisional and can be edited whenever you fins a need.

Researching the specialised works

At this stage you begin to read the specialised works you prioritised. While you may read short articles from start to finish any longer work should be read following the sort of process outlined here. Note taking will be covered in the next post.. Here it is sufficient to say that you should focus on getting information, arguments, and ideas that will help you fill out the sentences of your summary – so you are looking for material that relates to the special topics of each sentence.

Excursus: advice on Wikipedia and Internet resources

Wikipedia is often a useful place to start, but many scholars depreciate its use. Lack of expert editorial control may allow inaccuracies or ignorant bias in some articles. If you use Wikipedia as your first read do not cite it, but make sure that the information or ideas it gives you can be sourced from works of conventional scholarship. (This is not merely pandering to scholarly prejudice, but simple prudence, remember Wikipedia does not have expert editorial control and so is more likely to contain errors or serious bias without supporting arguments and evidence.) Because of ow Wikipedia is produced its articles are NOT usually useful in providing an outline for your essay (see above).

Other Internet material (not counting scholarly journals and books that you can access via Internet) should be treated with greater suspicion than material found in an academic library. Librarians act as filters removing works that lack scholarly quality (nb. this is more true of academic libraries and less true of public libraries). The Internet has no such selectivity, you can access any and all sorts of rubbish as well as works of real quality. If you use the Internet (including Google Books as it has little such filtering) you must assume responsibility for this selectivity for yourself. Look for works with a scholarly air. Signs to look for include:

  • authors associated with reputable institutions (and who work in the field of study they write about)4 or who have a solid CV
  • referencing – works that are referenced are more likely to be of solid worth
  • arguments and evidence – works that simply state conclusions are of little value, scholarship NEVER rests on assertions of authority, but always on arguments and evidence
  • balanced tone and relative avoiding evaluative language – the more a site expresses clear and strong opinions the less likely it is to be scholarly (there are exceptions but unless other more reputable sources agree do not assume you have found one – however much you agree with the author’s opinions).
  1. Encyclopedia articles are often too long to really serve, though they may have introductions that set the scene or conclusions that will work well. []
  2. By and large the narrower a title you choose the better your essay, as long as sufficient has been written to give you the ideas, information and arguments that you will need. []
  3. Sometimes indeed whole books. []
  4. Many scholars in other disciplines have websites on institutional servers (with .edu or .ac domains) that discuss theological topics – treat these as you would contributions from the general public, a research nuclear physicist is no more likely to be a good theologian than an equaly intelligent bricklayer! []

How odd of God, or the LORD works in mysterious ways

Photo by Jim Legans, Jr

Photo by Jim Legans, Jr

Offering a course, and preparing the material and then having no students enroll is not an outcome any teacher desires.Add in the bonus that the course was being offered is about 19h and 55mins from home, and the situation seems set to categorise as a disaster. However, that would neglect events around the time when we were waiting on tenterhooks to see if students would enroll. During the waiting the prospect of a series for Swarga (a local Christian TV station) began to be seriously aired. The series will use the material I prepared for the NZ Baptist articles each month in 2014. This is material I am really keen to make more accessible and useful in church contexts. By shrinking our holiday a little and with hasty preparation while Barbara (she has a chock full class) I should be able to record six half hour programs before we leave.

In conversation with the principal and the academic dean today another project has been added for after I return to NZ. I will prepare an enlarged version of the articles with more practical examples and fuller explanations which people here will take and adapt to the local context. This localised English version could also be translated into Sinhala and Tamil. The material would then form a basis for introductory courses in practical hermeneutics for some of the programs here. This too is so exciting.

The LORD does indeed work in mysterious ways, and from time to time enlivens our staid lives with rollercoaster rides.

Reading the Bible Faithfully (as seen on TV?)


book-623163Well this has been a roller-coaster of a 24hr day.

First it seemed that 1 Samuel and the delights of biblical story-telling were so unattractive, or I am, that there might be no students for my class (the journey is worth it though, as Barbara has a big class for her teaching about dealing with adolescents – I guess some human issues are really cross-cultural in this globally franchised world). Then there was the possibility of doing a series for Swarga TV using the Reading the Bible Faithfully material.

That is a possibility that really excites me! Encouraging people to read the Scriptures well, faithfully to the ancient meaning, yet attentive to contemporary application is fun and rewarding. To do it via TV and video with a professional crew, lighting, two cameras etc. is a dream (possibly) coming true! That it seems likely that they would be willing to either let me use the video or to make it accessible online, opens possibilities of it being useful in NZ as well.

So when, this morning under the monsoon rain, it became final that there were no students interested in 1 Samuel, the rest of today was spent preparing the first few sessions. This evening an email came to say that the studio is fully booked while I am in Colombo, but that there is a day free when we are meant to be at the beach. (Enjoying a few days rest before heading home, in a plush resort no less!)

Barbara understands how much this project means to me, so she is willing to curtail our restful time on the beach… so, currently the plan is to spend Mon 21st trying to record 12 sessions of 22 mins each. All before heading south in the middle of the afternoon… Please if you are the praying sort (as they say, but really – as they also say – “there are no atheists in foxholes”, in extremity prayer comes naturally to us all) please ask that somehow this may all work for the best!

“France at War” war journalism from 1915


Later today we head off for our big trip, back at the end of September. Before leaving as well as all the other things I got finished (or failed to do :( I finished reading Rudyard Kipling’s collection of war journalism from 1915 France at War: On the Frontier of Civilisation. The audio book is now ready at Librivox:

Listen/Download (help?)

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Play00 France (Introductory Poem) Tim Bulkeley 00:05:07
Play01 On the Frontier of Civilization Tim Bulkeley 00:18:03
Play02 The Nation’s Spirit and a New Inheritance Tim Bulkeley 00:15:44
Play03 Battle Spectacle and a Review Tim Bulkeley 00:16:59
Play04 The Spirit of the People Tim Bulkeley 00:14:47
Play05 Life in the Trenches on the Mountainside Tim Bulkeley 00:15:22
Play06 The Common Task of a Great People Tim Bulkeley 00:16:20

There I wrote this about Kipling’s work:There I wrote this about Kipling’s work from a century ago:
In 1915, as the “Great War” (World War 1) entered its second year Rudyard Kipling made a journalistic tour of the front, visiting French armed forces. By then he was already winner of the Nobel Prize for Literature (the first writer in English to be so honoured). He published his observations in articles in the Daily Telegraph in England, and in the New York Sun. At that stage of the war nationalistic sentiments were running high but the true cost of war was beginning to be understood “at home”.

The collection of journalistic pieces is preceded by a poem, “France”, that had been published before the outbreak of war (in 1913) which has a more overblown jingoistic feel to it than the reflections on war itself. The poem does, though, show Kipling’s love of France, as well as his sense of the destiny of imperial dreams.

Kipling himself was an ardent and effective writer of propaganda directed primarily against German treatment of civilians. The “rape of Belgium” in 1914 and the sinking of the Lusitania earlier in 1915 were particularly shocking. In Kipling’s eyes such “total war” was a renunciation of civilisation. The heat of his reaction is associated with his militarism. Although not a soldier, Kipling was educated at the United Services College (a school for the sons of officers which prepared students to enter Sandhurst and Dartmouth – the British army and navy officers training establishments). His writing is deeply imbued with notions of military service as honorable and, among civilised people, restrained and governed by rules.

Kipling encouraged his son John to enlist, and perhaps used his connections to get John enlisted despite poor eyesight and two earlier refusals. John died on 27th September 1915, just ten days after these articles were published (6th -17th September 1915).

Thus Kipling’s account (not least in view of his reputation today as a supporter of British imperialism, and his jingoism) is still interesting one hundred years later as we try to understand our ancestors’ experience.

Without the help and careful work of Meta Coordinator:Sarah Jennings and Proof Listener:Kathrine Engan the project would not be of the same quality.

Bibliophilia: the pastors’ besetting sin?

Too many books?

This networked socially-mediated world is fascinating. Despite all the shallowness (e.g. people “liking” a post that speaks of mass deaths of Rohingya refugees while knowing little of the horrific facts of their tragedy), I also get to see deeper inside friends and colleagues.

Some (of my friends at least) are grammar nazis, determined to keep us all on the linguistic straight and narrow. Many are incensed or delighted (or more often both in opposing turns) at the latest issue. But I discern a worrying trend among pastors and Bible teachers. Bibliophilia gone mad.

Pastors have always been bibliophiles, or at least have been since the adoption of moveable type (in the Guttenberg revolution) reduced the price of books. When I was a trainee pastor (back in the 1970s) we compared libraries, and eagerly debated which were the essential commentaries to buy on this or that Bible book.

The advent of e-texts and computer Bible software has, in some ways, had little overt impact as yet. Many pastors are innately conservative, and prefer the pleasures of a print book to the cheaper but less conspicuous e-texts. Many still brag about the physical endowment of their libraries. Size sometimes is everything!

Yet waiting on the margins is a slowly growing colossus. Top of the range deluxe Bible software (like Logos or Accordance) the array of reference works and secondary literature one can acquire for Logos is mind-blowing. Everything from the Patristic writers in original languages or translation to the latest “Christian classic”, alongside lexicons “for Africa” (as they say).

And there’s the rub, these goodies are NOT for Africa, or any other place that is poor but still perhaps (despite this fact) in need of the gospel and of good preaching. They resource only the rich and comfortable of the world. Still, forget the poor for a moment, there are base packages for everyone, for Baptists they range all the way up to the magnificent “Baptist diamond” package at just US$3,449.95 (don’t be put off by the price, it includes more than 2,500 “resources” and you can pay on the never never, just 24 payments of US$148.75 per month). Perhaps you are not a “platinum pastor”, you can always settle for three steps down and the measly “Silver” (at just US$999.95 it still has 700 resources to enliven and enrich your preaching, and it to can be acquired on tick, 18 payments of US$60.55 per month).

Pity about all the good those dollars could have done to support Christians were life is less good than here! Still they are used to hardship, they’ll cope. There is no choice, my congregation demands top notch preaching, and so I NEED those “resources”…

Well no, you don’t! Unless you are doing academic research for publication in esoteric journals the free Bible software STEP Bible has all the Bible texts and links to original languages (that probably you have not actually learned) that you need. It’s easy to use, and what’s more will not demand that you “upgrade” your hardware every couple of years like the “top notch” software does.

Commentaries? True STEP has no built in scholarly commentaries. But there are plenty available on Google books (as long as you can stand not having the “very best” in every case, but can settle for mere “jolly good scholarship”). Just think the $100 (or more?) you save on this not quite so essential Bible software might train a pastor, provide clean water for a village…

Why not explore STEP, it has more Bible study goodies than Calvin, Augustine, Paul or your favourite theologian or evangelist could begin to dream. Search Google Books for “commentary BIBLE BOOKNAME” with “preview available” under search tools/any books.

Historical novel of love and early Christianity

CaptureI have been reading Bob MacDonald’s recently published novel Seen from the Street: A Love Story from the first century. It is a historical novel about love and the origins of Christianity within Judaism in the years around and after the life and death of Jesus. Bob describes the book like this:
I wrote ‘new’ recording – not new faith. In line with several post-Shoa scholars, I have examined the Jewish aspects of first century Christ-believers and I have portrayed the Gentile relationships to them in the areas of love and desire for intimacy. Writers who have seen some of my chapters delight in the gentleness of the dialogue.

The story is told through glimpses into the lives of a number of interrelated groups of characters. Until near the end Jesus does not appear directly “onstage” but through the responses of others to his person and to the gospel proclaimed particularly by Paul. The stories of each set of characters are interesting and lead the reader on. These stories interact, and so together weave a portrayal of Jesus and of early Christian life. I am not a specialist in the NT or in the Graeco-Roman world of the first century but the historical detail rang true for me, and more than just seeming without obvious errors (like those even a non-specialist can spot in many historical novels set in this period) created a series of believable “worlds”.

The writing is really good, though/and1 it sometimes seems to carry overtones that the mind chases beyond the words. The book (though not produced by a well-known publisher) is free from intrusive errors or infelicities, whether because of Bob’s care in composing the text or a skilled editor’s work.

Lest this review seem just a puff piece for a friend’s work I should note my problems and hesitations. I was reading an e-text and the limitations of my Reader were frustrating. Since the story is told through the intersection of a number of different (though related) stories I would have been helped by being able to skip easily between the page I was reading and the list of characters at the start. Since the story is not told chronologically, I would also have been helped by both more dating (this was provided for letters, but not always (I think) for non-epistolatry episodes) and although I have some idea of the sequence of Roman emperors of this period some modern BCE/CE dates would have helped.

The technique of telling about Jesus, rather than telling Jesus, was so effective for me that when he finally appeared “onstage” it was something of an anti-climax. But then I suppose (since Christian dogma and the conventions of the historical novel both suggest he should be portrayed as fully human) perhaps that is inevitable. How would you portray a man whom people come to recognise as God incarnate, rather than the easy task of presenting a docetist God dressed up like a human?

The guiding theme of love, and the mores of the Graeco-Roman world, intersect powerfully in the story. This intersection in the area of sexuality means that the story has its effect on how one responds to contemporary debates in this area. This also leads to perhaps the most unsettling aspect of the book. I am unsure how I feel about Gaius (a/the major character) and though perhaps intended, this uncertainty is difficult – as sexual relationships in the first century (even more than in our time and place) were necessarily implicated in relationships of power.

At just US$3 – 4 this is a book anyone interested in the origins of Christianity in the eastern Mediterranean of the first century, perhaps especially those with a fondness for Johannine styles of thought, will read with pleasure and profit, but which also may/should leave them unsettled.

The Kindle link is here:  https://www.amazon.com/author/drmacdonald for epub and other formats: https://payhip.com/b/Jea4.

  1. I am really not sure which is the better conjunction, on the one hand the almost mystical tone is one I do not relate to easily, on the other it fits the content and ideas well, and contributes to the overall “Johannine” feel of the book. []

Wash your hairy feet! OR Sometimes a foot is just a foot

[Back when I was new to Facebook, I did not know how to bring blog posts into this (then) new (to me) medium. So I began posting some posts on Facebook. This was the very first, and I still rather like it :) ]
Sean the Baptist has a post ‘And with two they covered their feet’ in which he repeats the conventional wisdom that “feet” is (sometimes) a euphemism in the Hebrew Bible. Basically the idea is: 

That is that the word for feet רַגְלָיו sometimes refers to what we might politely call ‘other parts of the (male) anatomy’. 

I have never really been convinced by the claim. Sean cites the following passages as the best evidence for this supposed usage (the order is mine, as are the comments in straight type):

Exodus 4.25 But Zipporah took a flint and cut off her son’s foreskin, and touched Moses’ feet with it, and said, “Truly you are a bridegroom of blood to me!”
Now why on earth would one suppose that “feet” here is a euphemism – after all no euphemism was used for “foreskin” עָרְלַת seems explicit enough.

Deuteronomy 11.10 For the land that you are about to enter to occupy is not like the land of Egypt, from which you have come, where you sow your seed and irrigate by foot like a vegetable garden.
In Egypt is most irrigation done by peeing? No wonder they brewed so much beer! Or maybe the small earth dams on irrigation ditches are quite easily broken by foot?

Ruth 3.7: When Boaz had eaten and drunk, and he was in a contented mood, he went to lie down at the end of the heap of grain. Then she came stealthily and uncovered his feet, and lay down.
If this one is a euphemism, does it not remove all the tension from the chapter where the most significant “gap” the hearer must fill is: “Did they or didn’t they?” there is plenty of other innuendo in the chapter to build up the tension, without this (possible, maybe) one.
Isaiah 6.2: Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew.
Really? Now why should face and feet not simply mean face and feet? Please explain!

Isaiah 7.20: On that day the Lord will shave with a razor hired beyond the River—with the king of Assyria—the head and the hair of the feet, and it will take off the beard as well.
Hairy feet or hairy [euphemism]? Which is more plausible? Though I suppose if the euphemism is for the whole genital area, this one might make sense.

Judges 3.24: After he had gone, the servants came. When they saw that the doors of the roof chamber were locked, they thought, “He must be relieving himself (literally ‘covering his feet’) in the cool chamber.” cf. 1 Sam. 24.3
At first sight, this one is good! In this sample I am almost convinced, there is a good case to answer, though why “covering his feet” should be a euphemism for peeing, and not merely another example of the rather gross schoolboy humour of the passage I am unclear.

2 Samuel 11.8 Then David said to Uriah, “Go down to your house, and wash your feet.” Uriah went out of the king’s house, and there followed him a present from the king.
Could be a euphemism, but then it could be that the sentence is euphemistic even if the “feet” are literal. “Wash your feet” = “make yourself at home”…

So, in the end, what evidence is there for this conventionally supposed common euphemism? Two cases where you might argue with some strength that reading euphemistically is the “best” reading, a couple more where it might just be possible but overall I’d say: No case to answer. In the Bible feet are just that. And Eglon as well as excessively fat, and greedy, also was known to his servants as having a poor aim. As the sign in our downstairs loo read for a while (we had teenage boys in the house) “We aim to please. You aim too, please!”

[Back in those heady days bloggers used to respond to one another, instead of, as we do today, merely writing to ourselves – which is perhaps the second sign of madness.]

Following my post Wash your hairy feet! Sean-the-Baptist updated his post ‘And with two they covered their feet‘ to respond (briefly within the limits of time available) to my critique of the commonplace notion that “feet” in the Hebrew Bible can often serve as a euphemism for “male organ”.

On Deut. 11.10: the point is exactly that the Promised Land will be naturally fertile and thus will not require irrigation by other means (of course the language is symbolic, irrigation is as necessary there as in Egypt in reality). Tim asks ‘in Egypt is most irrigation done by peeing?’ – well no, but neither is there literal milk and honey flowing in Israel-Palestine, and perhaps good deal more irrigation took place by this means than by carrying water on your foot (images of hopping with a bucket attached anyone?)

But why interpret the language as “symbolic” whatever that means here, I had assumed that even read as a euphemism the use was intended literally.

Irrigating with the feet would then refer to the habit of opening and closing irrigation ditches using the feet. While I cannot really see how the euphemistic reading works, in the promised land water falls from the sky, while in Egypt humans had to pee to water the ground – presumably entailing frequent trips to the irrigation ditch to drink…

On Ruth we basically agree – except whether Boaz’ “feet” are literal or euphemistic (I still wonder at the plural euphemism here?).

On Is 6:2 Sean brings up the topic of ANE iconography, as Jim Getz said in a comment on a post: Another “Feet” Euphemism in the Hebrew Bible? on this topic on Shibboleth I think I was convinced by Keel’s identification of the Seraphim here with Egyptian uraus snakes, my copy of Keel is at college, so i can’t check, but I do not remember these snakes as having prominent phalluses which might need covering to preserve Hebrew modesty! On Is 7:20 I am quite willing to agree thsat ritual humiliation is in view, and that a euphemistic reading is possible. But when the “head to foot” shaving seems to cover that pretty comprehensively I do not see the need to invent a new “euphemistic” reading. (And that is really my point, I believe that those who repeat conventional wisdom and claim a common euphemism in Biblical Hebrew “feet” = “phallus” need to provide some evidence to support this view. And where simply reading “feet” as “those two things we walk on that stop our legs fraying at the ends” works fine then they have NOT provided such evidence EVEN IF “phallus” works just as well.

Uraeus. Col. Tutkhamón from http://www.uned.es 

On 2 Sam 11:8, again we agree in our interpretation of the passage, and IF the feet-euphemism were already (on the basis of evidence) established it would make a good reading here. However, it is not it is merely “traditional” in biblical scholarship. AND reading feet literally works fine.

Result, I am still unconvinced that this particular item of “popular wisdom” has a leg to stand upon! Sometimes in the Bible, when you read “feet” they do simply mean “feet”, now on the basis of Ugaritic evidence one might I think (someone could ask Duane about the abnormally interesting uses of “finger” in those texts, and perhaps also look at Hebrew Bible texts like 1 Kings 12:10).

Performers and audiences


I am convinced that alongside (but poorly if at all correlated with) the personality dimension Introversion-Extroversion is another I think of as “Performer”. I am highly introverted, but love standing talking to an audience. By contrast I know several strong extroverts who really do not enjoy that sort of attention, but if thrown into a den of lions room full of people would be happily chatting to new acquaintances within minutes (I’d still be hiding in the furthest darkest corner, trying mentally to project an invisibility screen).

So, I prepare the 5 minute Bible podcasts and read the stories because I hope for an audience. The bigger, the better!

This morning I was depressed looking at the stats and realising just how few people actually listen to a full episode. (Facebook has begun to show how long people listen for, and most switch off in the first moments and few are left by 30 seconds into the piece.)

Then I got a treat, an email from Librivox from the “thank a reader” section containing this encouragement:

He reads the book like an actor acts in a movie. He acts out every character that he reads. He puts so much passion and life into his reading and he is so expressive. He keeps the listener so engaged and his pronunciation is excellent. He is by far one of the best readers I have ever listened to.

That is just what I was trying to do when reading my part in Woman in White! Then to complete the chasing away of the blues, searching for a post I had made in one of the forums I came across this reference to my voice:

his voice is: soft, tender and warm. When I listen to his voice, I have a feeling that I have just been given a freshly baked, warm and soft doughnut.

This introverted performer is delighted. Until the next time I look at the stats and see how few people do actually listen till the end.

BTW it is my birthday tomorrow (15th May) so if you want to “make my day” just invite some friends to listen to a story or a Bible podcast and drive those terrible stats up ;) I might even do an encore!