Dust: May 2011

Monday, 30 May 2011

Now here is a new thing for me

I have occasionally mentioned the idea of a double underline as a 'frame'. It is now very easily seen with the new presentation scheme I have refined from my original diagrams and the challenge of Jean Magné's Répétitions de mots et exegèse dans quelques psaumes et le pater (ISSN 0006-0887) which moved me to automate my approach into tables rather than diagrams.

See what you can see.

First there are the sequential recurrences a, b, c, d, a, b, c, d - such as is so obvious in psalm 114. These create a parallel line pattern in the table.

Word and gloss * first usage

Stem

ישׂראל Israel

░

ישׂראל

יעקב Jacob

░

עקב

ישׂראל Israel

░

ישׂראל

הים the sea

░

ים

* וינס and fled

░

נוס

* הירדן the Jordan

░

ירדן

יסב was driven

░

סבב

לאחור back

░

אחור

ההרים the hills

░

הר

* רקדו skipped

░

רקד

כאילים like rams

░

איל

* גבעות little hills

░

גבע

כבני like -kin

░

בן

צאן lamb-

░

צאן

הים sea

░

ים

* תנוס you fled

░

נוס

* הירדן Jordan

░

ירדן

תסב that you were driven

░

סבב

לאחור back

░

אחור

ההרים hills

░

הר

* תרקדו that you skipped

░

רקד

כאילים like rams

░

איל

* גבעות little hills

░

גבע

כבני like -kin

░

בן

צאן lamb-

░

צאן

מלפני from the presence of

░

פנה

מלפני from the presence of

░

פנה

יעקב Jacob

░

עקב

מים waters

░

מים

מים waters

░

מים

Note also the immediate (or near immediate) repetitions that act almost like a double underline. In the above psalm 114, these are the first recurrence surrounding the single frame of Jacob and the last recurrences. In this case, the final pair of double underlines reads - from the presence of and waters. One could read this as "no degree of trouble (waters) can stand in the way of the presence of the Lord, the God of Jacob".

Then there are the circles such as I have pointed out in psalms 22 and 51. Circles make an arrowhead > shape in the table instead of parallel lines. So Israel above circles the first occurrence of Jacob and Jacob circles most of the poem. (Note - parallelism in Hebrew poetry is a different but complementary concept to recurrence - the parallel in the table above is produced by the same root repeated in the poem, and not by the poet's choice of synonyms or antonyms).

Psalm 16 has some circles.

Word and gloss * first usage	1	2	3	4	5	6	7	8	9	Vs	Stem
אתה you are	░									2	אתה
בל pales		░								2	בל
אשׁר that are			░							3	אשׁר
בל not		░								4	בל
* אסיך I will offer				░						4	נסך
* נסכיהם their offerings				░						4	נסך
ובל and not		░								4	בל
אתה you yourself	░									5	אתה
* בנעמים in pleasure					░					6	נעם
אף surely						░				6	אף
אשׁר who			░							7	אשׁר
אף surely						░				7	אף
* מימיני at my right hand							░			8	ימן
בל not		░								8	בל
* שׂמח will joy								░		9	שׂמח
אף surely						░				9	אף
לא not									░	10	לא
לא not									░	10	לא
* שׂמחות joys								░		11	שׂמח
* נעמות pleasures					░					11	נעם
* בימינך at your right hand							░			11	ימן

In psalm 16, the double underlines above read offerings - no!. In psalm 22 - here - it might read (with a little stretch for columns 41 and 42 the last two recurrences) the nations worship! How's that for prophesy!

In my first trials, it seems possible to read almost a specific 1 phrase summary of the psalm from the closely spaced double recurrences. Perhaps in psalm 1 it says: The teaching leads to righteousness. Perhaps in psalm 2 with only one final double underline, it would read I myself. As we skip ahead and around over the next few months, keep an eye out for new ways of seeing these tables as insight into the poem's content.

Friday, 27 May 2011

Deciding how to present

Here is my latest idea on presenting recurring words. It has the advantage of compactness and I think it is easier for the eye to follow the patterns. Any thoughts? [to see its impact see the post on psalm 78]

Keywords in relative order

Word and gloss * first usage	1	2	3	4	5	6	7	8	9	Vs	Stem
* אשׁרי happy	░									1	אשׁר
* אשׁר who	░									1	אשׁר
* לא does not		░								1	לא
* רשׁעים the wicked			░							1	רשׁע
* ובדרך and in the way of				░						1	דרך
* חטאים sinners					░					1	חטא
* לא does not		░								1	לא
* לא does not		░								1	לא
* אם contrast						░				2	אם
* בתורת in the teaching of							░			2	תורה
* ובתורתו and in his teaching							░			2	תורה
* אשׁר that	░									3	אשׁר
* לא does not		░								3	לא
* אשׁר that	░									3	אשׁר
* לא not		░								4	לא
* כן so								░		4	כן
* הרשׁעים the-many wicked			░							4	רשׁע
* אם contrast						░				4	אם
* אשׁר that	░									4	אשׁר
* כן so it is that								░		5	כן
* לא they will not		░								5	לא
* רשׁעים the wicked			░							5	רשׁע
* וחטאים nor sinners					░					5	חטא
* צדיקים the-many righteous									░	5	צדיק
* דרך the way of				░						6	דרך
* צדיקים those righteous									░	6	צדיק
* ודרך but the way of				░						6	דרך
* רשׁעים those wicked			░							6	רשׁע

Wednesday, 25 May 2011

Compact vs spread out

The compact view of my structural tables is preferable on all counts I think. If you wish to express an opinion - there is a side by side example here.

A tight fit!

Watch this http://www.wimp.com/vegetablemarket/

Psalm 78 beginning and end

Here is an analysis of the first 5 and the last 3 verses. Excluding the middle. And trying to keep the table small. This allows us to see if there is a frame for the whole painting - and there are such frames: Israel, Jacob, my people/his people, and to come/behind אַחַר

Word and gloss * first usage

Stem

האזינה listen to

░

אזן

עמי my people

░

עם

תורתי my instruction

░

תורה

אזנכם your ears

░

אזן

פי my mouth

░

פה

פי my mouth

░

פה

אשׁר which

░

אשׁר

ונדעם and we know

░

ידע

ואבותינו and our ancestors

░

אב

ספרו declared

░

ספר

מבניהם from their children

░

בן

אחרון to come

░

אחר

מספרים declaring

░

ספר

אשׁר which

░

אשׁר

ביעקב in Jacob

░

עקב

ותורה and instruction

░

תורה

בישׂראל in Israel

░

ישׂראל

אשׁר which

░

אשׁר

אבותינו our ancestors

░

אב

להודיעם to make known

░

ידע

לבניהם to their children

░

בן

מאחר from behind

░

אחר

לרעות to shepherd

░

רעה

ביעקב in Jacob

░

עקב

עמו his people

░

עם

ובישׂראל and in Israel

░

ישׂראל

וירעם and he shepherded them

░

רעה

State of mind

I have drafted to psalm 78 - it is so long! I have no real means of presenting so many recurrences. How does one tell what is significant? How can one see such wide structures? Perhaps a point graph without all the content I put into it. [link now has 4 multi-coloured tables]

Here's an example for psalm 45: hmmm - it sure is easier to see - but you lose the derived stem - maybe that's just as well! I can ignore some of the myriad of errors I don't know about yet. (Cleanse thou me from my hidden faults.) [much more colourful one here]

Word and gloss

לבני of the children of

לבי my heart about

דבר a matter

למלך concerning a king

* יפיפית you are beautiful

מבני among the children of

כן therefore

לעולם forever

והדרך and your honour

והדרך and let your honour

דבר the matter of

צדק righteousness

ימינך your right hand

עמים peoples

תחתיך under you

בלב in the heart of

המלך the king

עולם is now

ועד and for ever

* שׁבט a sceptre of

* שׁבט the sceptre of

צדק righteousness

כן therefore

כל all

* היכלי palaces of

שׂמחוך make you glad

* בנות daughters

מלכים kings'

לימינך at your right hand

* בת daughter

עמך your people

* אביך your father's

המלך the king

* יפיך your beauty

* ובת and the daughter of

פניך your presence

עם people

כל all

* בת the daughter

מלך king's

פנימה inwardly

* תובל she will be brought

למלך to the king

* תובלנה they will be brought

בשׂמחת with gladness

* בהיכל the palace

מלך king's

תחת instead of

* אבתיך your fathers

בניך your children

בכל in all

דר --

ודר generations

כן therefore

עמים peoples

לעלם for ever

ועד and ever

I am debating whether to restart from psalm 1 with a third concurrent reading. Whenever I identify a change in gloss, it ripples through the psalms backwards and forwards. My notes are not extensive so it rarely affects them. Occasionally, it affects recurring words, and I have discovered new ones that I had missed. For the first 40 psalms I did not have my hand-typed concordance, so they need that revision, but I expect as I work by two pronged fork, I will meet most of the words in the earlier psalms as well.

In a subsequent reading I would concentrate more on presentation as well as refining my minimalist comments. My concordance is effective at identifying accidental or unnecessary variation in glosses, but I still end up with some strange and unfamiliar sounding verses. I am currently working the beginning of Book 2 against the middle of Book 3. Could I stand refreshing my now quite out of date Open Source version? I don't know. Maybe I will wait till I get to psalms 50 and 100 and see if a three-pronged fork is needed.

I think all I can strive for is a minimum of randomness. I would particularly like to avoid multiple Hebrew words resolving to the same English word. I don't mind as much if a single Hebrew word requires many English ones, because usually such a word is considered to be many different words (homonyms) in Hebrew or equivalently, because a single Hebrew word can be read in ways that a single English word could not.

Sunday, 22 May 2011

Not with a bang, but a whimper

The whole development of Christianity and Christian belief may productively be viewed as an extended exercise in dissonance reduction. From Deane Galbraith

All we need to know is that we have been thrust into a world where people are tortured, starved, and suffering, and we have the capacity to relieve their anguish: one by one. From Lawrence Hoffman

My son phoned me from Winnipeg. I picked up the phone.
- Hello
- Oh - you still there? I guess it didn't happen then.

- ha, ha

- If anyone was going to be taken, it would have been you
- I am just as glad to have been left behind. Would you like to talk to your mother?

Friday, 20 May 2011

Wanton prodigality

עֲלִילָה is a theme in the Psalter. You may remember the prodigal son - where prodigal is wanton, when it was the father who was prodigal of love where prodigal is good. See through it. It too is latticework.

There are several similar sounding words in the psalms derived from עָלַל. If God is the subject, the word is good - perhaps rendered by prodigality. If the human is the subject, it is not good and is rendered by wantonness. Possibly the five occurrences that are prefixed with mem might be glossed differently, but then we would miss a connection between psalms 77 and 78 which I think is evident from their sequence and the usage of these words.

If indeed we are to want nothing, then wantonness is a prodigality to be avoided, but the prodigality of God is a wantonness to be sought.

Hebrew		English
הַגִּידוּ בָעַמִּים עֲלִילוֹתָיו	9.12	make known among the peoples his prodigality
כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ מְזֻקָּק שִׁבְעָתָיִם	12.7	silver refined in a furnace of earth purged seven times
הִשְׁחִיתוּ הִתְעִיבוּ עֲלִילָה אֵין עֹשֵׂה טוֹב	14.1	They destroy, they do abomination, wantonness There is none doing good
תֶּן לָהֶם כְּפָעֳלָם וּכְרֹעַ מַעַלְלֵיהֶם	28.4	give them as their works and the wickedness of their wantonness
לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹהִים נוֹרָא עֲלִילָה עַל בְּנֵי אָדָם	66.5	Come and see the works of God a fearful prodigality among the children of dust
אֶזְכּוֹר מַעַלְלֵי יָהּ	77.12	I will remember the prodigality of Yah
וּבַעֲלִילוֹתֶיךָ אָשִׂיחָה	77.13	and in your prodigality I ponder
וַיִּשְׁכְּחוּ עֲלִילוֹתָיו	78.11	and they forgot his prodigality
וְיָשִׂימוּ בֵאלֹהִים כִּסְלָם וְלֹא יִשְׁכְּחוּ מַעַלְלֵי אֵל	78.7	so they might set their hope in God and not forget the prodigality of God
אֵל נֹשֵׂא הָיִיתָ לָהֶם וְנֹקֵם עַל עֲלִילוֹתָם	99.8	a God who lifts up you were to them but avenging their wantonness
יוֹדִיעַ דְּרָכָיו לְמֹשֶׁה לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו	103.7	he made known his ways to Moses to the children of Israel his prodigality
הוֹדוּ לַיהוָה הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו	105.1	Give thanks to יְהוָה Make known his prodigality among the peoples
וַיַּכְעִיסוּ בְּמַעַלְלֵיהֶם וַתִּפְרָץ בָּם מַגֵּפָה	106.29	and they grieved him with their wantonness and a plague broke out among them
וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם	106.39	and they became unclean through their own deeds and were unfaithful through their own wantonness
אַל תַּט לִבִּי לְדָבָר רָע לְהִתְעוֹלֵל עֲלִלוֹת בְּרֶשַׁע אֶת אִישִׁים פֹּעֲלֵי אָוֶן וּבַל אֶלְחַם בְּמַנְעַמֵּיהֶם	141.4	do not give my heart to a word of evil wantonly wanton in wickedness with others, workers of mischief and let me not partake in their sweets

Benedictus qui venit in nomine Domini

Here is another real rapture - Beethoven Missa Solemnis - Rapture is a 12 / 8 time signature - making the world whole with rhythm - one can get wrapped up - rapt with laughing at spelling errors too.

The Rapture in music

Try the Schubert String Quintet

The Rapture in art and poetry

Caravaggio - The Ecstasy of St Francis

Good grief, as Lucy would say.

The presence we need is and has been and always will be. If only we were not trying to figure it out and making the engagement of faith a laughing stock in the process.

George Herbert's Easter

Can there be any day but this,

Though many sunnes to shine endeavour?

We count three hundred, but we misse:

There is but one, and that one ever.

or try Song 5:1-4 posted in a hurry - not much time left!

Rapture has never been a myth but neither is it to be calculated as if tomorrow were more important than today and especially without the cost of our conformity to the death of Jesus.

O Joy O Rapture

5 א	בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי שָׁתִיתִי יֵינִי עִם חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּדֹּודִים	I am come into my garden my sister O bride I have gathered my myrrh with my spice I have eaten my honeycomb with my honey I have drunk my wine with my milk eat, friends; drink yea, be intoxicated, O lovers	An argument for incarnation. I am reminded of John 6 - except ye eat my flesh and drink my blood, ye have no life in you
ב	אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא טָל קְוֻצּוֹתַי רְסִיסֵי לָיְלָה	I - I sleep, but my heart is aroused the voice of my beloved knocking Open to me, my sister, my companion my dove, my undefiled for my head is filled with dew my locks with the drops of the night	restless...called - will we respond? Wake to the knock, do not let the cares of the world distract you.
ג	פָּשַׁטְתִּי אֶת כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם	I have put off my coat how then shall I put it on? I have washed my feet how then shall I soil them?	the moment is missed
ד	דּוֹדִי שָׁלַח יָדוֹ מִן הַחֹר וּמֵעַי הָמוּ עָלָיו	My beloved put in his hand by the hole and my belly moved for him.	the moment is not passed - she is known

Thursday, 19 May 2011

Moving towards transparency in translation

Transparency is as I had earlier noted, a word that describes my goal as a translator. My goal is not 'meaning'. Meaning must be learned from the one who reads. I do use the tools of meaning but I can't impart it. I am more like a funnel than the material that passes through the funnel. To be a good funnel, I want not to clog up the passage, and I want to be easy to clean when I must be put back on the shelf.

I am almost at the numeric half-way point in my project to do a concordant translations of the psalms. A full one-to-one mapping from one language to another is of course impossible. And there are times when I accept that. (distant grumbling).

In the past 3 days I have made changes - usually small but in all cases significant - to 44 psalms (77 in the last week.) In the last 2 months, only 6 psalms have not had their translation tweaked. (I have changed 982 out of 2525 verses.) Yesterday was difficult because last week I had in error confused a couple of roots and I had to undo changes as well as do new ones. I was dealing the with word groups related to living, sitting, dwelling, residing, being a guest or a sojourner or a stranger. I know I made things clearer - easier to see through that lattice that we have been given.

On PoC I have published psalm 42 and 43. In response to a post from Elizabeth at WIT, I have put up a preview of psalm 73 here. This is contrary to my disciplined policy of waiting three months but Elizabeth's post is too important and the psalm seemed to fit well. Perhaps our culture would do well to pay attention to the psalms and their affirmation as well as their correction of the fleshly reality that we take part in.

Please feel free to point out errors in my glossary and question my translations and comments. The glossary that I have created has become a way of reviewing every decision I have made. I have been very slow with psalm 74 because several words in it raised questions for me about whether a decision on a gloss was good or not. It is really easy to scan for one psalm. Psalm 74 has 195 words. I can see them just by using find for '74.' in the browser. The unique roots and glosses just stand up and say hello. And the debris in the funnel can be seen and removed or clarified.

Wednesday, 18 May 2011

Sparse translation - Moabites not welcome

-- No - no - not sparse. Please just tell me what it means so I can go away.

Sorry - kid - sparse it is till you learn to look through the text as if it were a lattice and stop painting over the empty squares with your angry tears.

-- OK. Give me a sparse lattice then - but strong enough to bear my weight.

No - that's not a lattice, that's a fence. The Beloved peers through the lattice at you - why should you not peer back and be his presence?

Why would you import a Moabite wife into the text? Haven't you been told that is certain death to import such strangeness, so many extra words? And why would you leave out the joins in the lattice as if your choice of what to leave out mattered more than the interruption of your vision by the frame? You need to move your head to peer at the Beloved.

Then you will be enabled to judge whether you like what you see. Your accusations will evaporate in the space between the two of you. Job and Ruth are both satisfied. In their satisfaction, there is no accuser.

The reading I have done this morning is Compromising Redemption, a book retelling the story of Ruth. It’s brilliant and it underscores how vital it is not to compromise the laconic brevity of the text. Basically it is a set of character studies on the theme- if you marry a Moabite you will die. So what else would we expect?

Word for word is a caution against importing meaning into the text. What we have is a lattice through which we beni elohim peer and judge with or without accusation.

I have in my ignorance written much on translation. My training is in precision. My love is not so definable. Joel is asking this morning if there is any value in a word for word translation.

Saturday, 14 May 2011

Garden or theology

Am I going to go out into the garden and talk to my seedlings or write a response to all the theology I've seen on the web?

Garden wins

Friday, 13 May 2011

Ruth - upcoming study

Our study group has elected to study Ruth so I have today revised and reworked my translation from two years ago. The PDF is (was) here. That link is now music ! The text is here. The changes were slow to make, but now (2015) they conform to the same concordance as my translation of the Psalms (2013). There is also a translation here, part of the Knox Bible, that is at the other extreme of style. Tim has also posted from Ruth on his series on humour in the Bible here.

As I read it through today, I was struck by a possible analogy of Ruth as the Gentiles being incorporated into Israel. I think I could get carried away though. I will wait and see what emerges. I am a bit of a blank slate when it comes to interpreting this book. There is a substantial study guide here with many questions that might prove to be useful. Rachel posted here in 2007 beginning with the intriguing introduction

A young widowed woman, an outsider technically forbidden to enter into the house of Israel: Ruth seems an unlikely figure to star in her own book of Torah.

Input welcome

Summary of Book 1

I have after 4 months and 41 posts on book 1 of the Psalter posted here my Dickensian storied summary of that book. Each psalm title is largely comprised of the first usage recurring words in that psalm. The summary is a slightly whimsical look at each psalm. There will be if I finish, 150 such bits of whimsy - but they will appear slowly so as to have the requisite meditation time.

Today, having for the most part recovered from Blogger's hiatus, I completed my draft of notes on Psalm 72 and the whimsical summary of book 2 - but it must survive 3 months of review before it gets posted. In the meanwhile I will move towards that great lament at the end of book 3, one psalm at a time. The Psalter is beginning to sink in to my thick skull.

With respect to recovery, I was able to review all discrete translation changes from the last 7 days. I also posted another 200 or so modifications and adjustments to roots and glosses in the glossary where I am sort of up to H in a sequential review. I have two approaches to dissecting and correcting the glosses. 1. as I draft each psalm's notes, I review the chosen glosses. 2. I review in sequence till I am too tired to see straight. I think I may read BDB in sequence (just kidding).

Distractions

[post recovered]
I don't pay attention to a lot of things: modern atheists, young earth creationists, and battles over law vs grace, at least not any more. But Claude Mariottini has noted in a post an essay by Christopher Hitchens that is very touching. The essay quotes some of my favorite authors.

Illness - it has hit me in various ways. I do a specialty on brain damage. God knows me very well. There are huge issues with governance and law and permissions that we have not solved in our terrorizing biases towards each other. I do not hide from the Invisible. Hitchens would say there was no Invisible to hide from. But I read Bertrand Russell when I was a child and I expect Hitchens has nothing to add to his arguments. Arguments are futile.

Russell was right. And so are lots of Christians, Jews, and Moslems, and others too. So what. Is there a point at which the distraction of being right will give way to the joy of being loved?

I also love Britten and Auden and Eliot - which some would not allow for 'religious reasons' whatever that phrase means. No, Beloved, law comes out of love and policy out of the engagement in faithfulness with the Invisible. This is the one who shows you what you see and what you have not seen. This is the one whom you hear in a form of words without sound.

Illness - it appears at the end of Book 1 in the psalms. (Perhaps.) They say psalm 38 is about illness.

there is no completeness in my flesh (verse 4)

my lovers and my friends stand apart from my contagion

and my family distant they stand (verse 12)

But I think it is more about presence in guilt and memory.

Psalm 39 has a touch of illness too

with corrections of iniquity

you chasten a human

and its attractiveness dissolves like a moth

surely every earthling is futility

As an atheist, this conclusion might be comforting.
But the last verse is better

look at me

and I will smile before I go

and there is no me

Psalm 41 too has a touch of illness

יְהוָה will confirm him on a bed of sorrow

all his couch you change in his illness

and enemies that wish for the demise of the ill (careful now)

my enemies say evil of me

when will he die and his name perish?

Prufrock's whispering may be in psalm 41

together against me they whisper

all those hating me against me

they plan evil for me

A worthless thing is poured out in him

and which he lies in

he will not rise up again

But it does not end on that note

but you יְהוָה

have mercy on me him and raise me him up

...

Amen and Amen

Final Exam

[post recovered]
I did not know it, but I had just been given my final exam by my teacher. And I passed - quite well actually - an A, I think. But don't press me.

I was reading Jonah chapter 3 this morning in Hebrew with no helps. I am quite slow, but I read just to the phrase וְנִינְוֵה הָיְתָה עִיר גְּדוֹלָה לֵאלֹהִים roughly put - and Nineveh was a great city לֵאלֹהִים - and I said - hey I've never noticed that word in the text before - what's God doing there? And I asked: Is this a place where אלֹהִים means gods or something? And I thought that maybe it meant that the people of Nineveh were strong or fearful etc. But then I thought about the psalm inscriptions and in a moment of light, I realized it meant that this great city belonged לֵ to אלֹהִים. Why not?

I had noticed also that the repetition of the word of יְהוָה to Jonah was rephrased the second time. Christensen notes the change of letter from ayin to alef in the preposition. I think he is right that this signifies a change from a word against her עָלֶיהָ to a word to her אֵלֶיהָ. God is not far from the enemy, his sword, or from the Gentiles. I got this one right almost by accident.

After 5 years, I don't read fluently in Hebrew, and I still need a dictionary, but less than before. Still reading slowly is good and the dictionary reveals more the more you use it. If I keep it up, I will eventually read fluently, I am sure. Anyway, Jonah, which I had not read in Hebrew before Sunday, was the final exam. I spent roughly 20 hours getting it into the database, translating, drafting, and posting. That's longer than a 3-hour exam.

Psalm 41 is available at PoC. So Book 1 draft has been put out on that blog with discipline for 4 months now. That's the longest any New Year's resolution ever lasted for me so far. I hope to continue. I am just in the process of drafting the notes on psalm 72. So Book 2 draft will be completed this week. 78 more to go before October. It's possible: 4 months - 20 per month with a 3-week break in August for a trip across the US from NY to Seattle via train including Washington DC and the Santa Fe Opera.

I have written many books and most of them have been composted, layers and layers. I wonder what will come from this soil that I just keep cultivating, digging, and weeding. Don't get me wrong - my toil has its rewards. But can it also be useful to others? עמלי יש התגמולים שלה. זה גם יכול להיות שימושי עבור אחרים? That is a Google translate - not bad eh? But it hardly has the compactness of Biblical Hebrew.

Blogger is back up

O software and management of releases - how hard you strike! A 24 hour down with blogger. A respite.

Blogger is now back up - they lost two posts of mine and a few sidebar updates and probably a few deep updates in various places that I will eventually find and fix or ignore. I may restore the posts (still on Google reader) - probably with selective updates. Some missing comments too... and for once I almost had a conversation going. Oh well. That may not be the point.

Blessing to Blogger and their staff - this will have been a terrifying time for them

Wednesday, 11 May 2011

14 keywords in Jonah

Christensen has identified גדל as a significant framing factor in the overall structure of Jonah as Tim suggested in the podcast here as noted in the post on chapter 1 of this series.

Here is a table of keywords that recur frequently or that seem to me to frame the book as a whole. Need to come back to this one in more detail later to see if such a table can help identify structures of this magnitude.

But read how Jonah is already in the fish Nineveh in the paragraph on page 2 of Christensen - it is hilarious!

It is curious how similar the words Jonah and Nineveh are in Hebrew. All one needs to do is remove the initial letter nun from the word Jonah (יונה) to get Nineveh (נינוה). At this point a simple transposition of the two middle letters gets us to ינוה. In short, Jonah is already in Nineveh—all you have to do is remove the “fish” (i.e., the initial letter nun). The very word Nineveh is an invitation to tell a story about Jonah and a fish that 'houses' him.

Root

היה

ויהי
and happened

1.1

יהוה

יהוה
יהוה

1.1

יונה

יונה
Jonah

1.1

בן

בן
the child of

1.1

עיר

העיר
city

1.2

גדל

הגדולה
that great

1.2

קרא

וקרא
and call out

1.2

כי

כי
for

1.2

עלה

עלתה
has come up

1.2

רע

רעתם
their evil

1.2

יונה

יונה
Jonah

1.3

יהוה

יהוה
יהוה

1.3

ירד

וירד
and he descended

1.3

ירד

וירד
and descended

1.3

יהוה

יהוה
יהוה

1.3

יהוה

ויהוה
but יהוה

1.4

גדל

גדולה
great

1.4

היה

ויהי
and happened

1.4

גדל

גדול
great

1.4

ים

בים
on the sea

1.4

אלוה

אלהיו
his God

1.5

ים

הים
the sea

1.5

יונה

ויונה
but Jonah

1.5

ירד

ירד
had descended

1.5

קרא

קרא
call out

1.6

אלוה

אלהיך
your God

1.6

רע

הרעה
evil

1.7

יונה

יונה
Jonah

1.7

רע

הרעה
evil

1.8

יהוה

יהוה
יהוה

1.9

אלוה

אלהי
the God of

1.9

ים

הים
the sea

1.9

אנושׁ

האנשׁים
the mortals

1.10

גדל

גדולה
great

1.10

כי

כי
for

1.10

אנושׁ

האנשׁים
the mortals

1.10

כי

כי
that

1.10

יהוה

יהוה
יהוה

1.10

כי

כי
for

1.10

ים

הים
the sea

1.11

כי

כי
for

1.11

ים

הים
the sea

1.11

ים

הים
the sea

1.12

ים

הים
the sea

1.12

כי

כי
for

1.12

כי

כי
that

1.12

גדל

הגדול
great

1.12

אנושׁ

האנשׁים
the mortals

1.13

כי

כי
for

1.13

ים

הים
the sea

1.13

קרא

ויקראו
so they called out

1.14

יהוה

יהוה
יהוה

1.14

יהוה

יהוה
יהוה

1.14

כי

כי
for

1.14

יהוה

יהוה
יהוה

1.14

יונה

יונה
Jonah

1.15

ים

הים
the sea

1.15

ים

הים
the sea

1.15

אנושׁ

האנשׁים
the mortals

1.16

גדל

גדולה
great

1.16

יהוה

יהוה
יהוה

1.16

יהוה

ליהוה
to יהוה

1.16

יהוה

יהוה
יהוה

2.1

גדל

גדול
great

2.1

יונה

יונה
Jonah

2.1

היה

ויהי
and it happened

2.1

יונה

יונה
Jonah

2.1

יונה

יונה
Jonah

2.2

יהוה

יהוה
יהוה

2.2

אלוה

אלהיו
his God

2.2

קרא

קראתי
I called out

2.3

יהוה

יהוה
יהוה

2.3

ים

ימים
the seas

2.4

ירד

ירדתי
I descended

2.7

עלה

ותעל
but you brought up

2.7

יהוה

יהוה
יהוה

2.7

אלוה

אלהי
my God

2.7

יהוה

יהוה
יהוה

2.8

יהוה

ליהוה
to יהוה belongs

2.10

יהוה

יהוה
יהוה

2.11

יונה

יונה
Jonah

2.11

היה

ויהי
and happened

3.1

יהוה

יהוה
יהוה

3.1

יונה

יונה
Jonah

3.1

עיר

העיר
the city

3.2

גדל

הגדולה
great

3.2

קרא

וקרא
and cry out

3.2

קרא

הקריאה
the cry

3.2

יונה

יונה
Jonah

3.3

יהוה

יהוה
יהוה

3.3

היה

היתה
happened to be

3.3

עיר

עיר
a city

3.3

גדל

גדולה
great

3.3

אלוה

לאלהים
of the gods

3.3

יונה

יונה
Jonah

3.4

עיר

בעיר
into the city

3.4

קרא

ויקרא
and he called out

3.4

אנושׁ

אנשׁי
the mortals of

3.5

אלוה

באלהים
in God

3.5

קרא

ויקראו
and they called out for

3.5

גדל

מגדולם
from the greatest of them

3.5

גדל

וגדליו
and his great ones

3.7

קרא

ויקראו
and cry out

3.8

אלוה

אלהים
God

3.8

רע

הרעה
evil

3.8

אלוה

האלהים
this God

3.9

אלוה

האלהים
this God

3.10

כי

כי
that

3.10

רע

הרעה
evil

3.10

אלוה

האלהים
this God

3.10

רע

הרעה
the evil

3.10

יונה

יונה
Jonah

4.1

רע

רעה
evil

4.1

גדל

גדולה
great

4.1

יהוה

יהוה
יהוה

4.2

יהוה

יהוה
יהוה

4.2

היה

היותי
what would happen

4.2

כי

כי
for

4.2

כי

כי
that

4.2

רע

הרעה
evil

4.2

יהוה

יהוה
יהוה

4.3

כי

כי
for

4.3

יהוה

יהוה
יהוה

4.4

יונה

יונה
Jonah

4.5

עיר

העיר
the city

4.5

עיר

לעיר
of the city

4.5

היה

יהיה
would happen

4.5

עיר

בעיר
in the city

4.5

יהוה

יהוה
יהוה

4.6

אלוה

אלהים
God

4.6

עלה

ויעל
and made it come up

4.6

יונה

ליונה
Jonah

4.6

היה

להיות
to become

4.6

רע

מרעתו
from his evil

4.6

יונה

יונה
Jonah

4.6

גדל

גדולה
very

4.6

אלוה

האלהים
God

4.7

היה

ויהי
and it happened

4.8

אלוה

אלהים
God

4.8

יונה

יונה
Jonah's

4.8

אלוה

אלהים
God

4.9

יונה

יונה
Jonah

4.9

יהוה

יהוה
יהוה

4.10

גדל

גדלתו
you did make grow

4.10

בן

שׁבן
as a child of

4.10

היה

היה
happened

4.10

בן

ובן
and as a child of

4.10

עיר

העיר
the city

4.11

גדל

הגדולה
great

4.11

Pages

Monday, 30 May 2011

Friday, 27 May 2011

Wednesday, 25 May 2011

Sunday, 22 May 2011

Friday, 20 May 2011

Thursday, 19 May 2011

Wednesday, 18 May 2011

Saturday, 14 May 2011

Friday, 13 May 2011

Wednesday, 11 May 2011