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Saturday, May 12, 2012

Paul worked 18 months at Corinth | Ferrell's Travel Blog

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Paul worked 18 months at Corinth

Paul first visited Corinth during his second preaching journey (A.D. 50-53; Acts 15:36-18:22). After facing opposition of his fellow Jews in Thessalonica and Berea, the brethren at Berea conducted him to the sea and to Athens, the intellectual capital of the Greco-Roman world.
Paul was alone in Athens, but he had sent for Timothy and Silas to come to him immediately from Berea. After what might be considered limited success at Athens, Paul continued to Corinth in the Peloponnesus. Paul stayed at Corinth for 18 months according to Luke’s account in Acts 18.
During that time he was brought before Gallio. The site of this encounter was likely before the bema, the judgement-seat, in the agora. The photo reflects one of the important things we saw today at Corinth. The foundation of thebema is seen in the left of the photo. The Acrocorinth, the high point of the city, is in the distance.
Corinth. The Bema in the Agora. Acrocorinth in distance. Photo by Ferrell Jenkins.
The Bema in the Agora of Corinth. Photo by Ferrell Jenkins.
Numerous changes are taking place all over Europe at popular tourist destinations. I first noticed it a few years ago when the bus driver had to park a distance from the center of activity in Salzburg, Austria. Everyone had to walk a considerable distance to reach the place where the walking normally began. Then I saw it in Florence and Rome. Now it is true in Athens and Corinth. Buses are required to drive a long distance out of the way to reach the parking at Corinth.
At the site we now see rope barriers preventing one from walking close to the columns of the Temple of Apollo, or approaching the Fountain of Peirene, or the Bema. I understand that these restricting are imposed by the European Union on their member states.
Visiting anywhere in the world takes longer than it did a few decades ago due to the tremendous increase in traffic.

Monday, May 7, 2012

Development of the English Bible - OUT OF LATIN!


Erasmus, was contemporary with Martin Luther, William Tyndale and Miles Coverdale. 

Martin Luther
Martin Luther was not of the same mindset as Erasmus, and separated himself very verbally from the Catholic Church.  As such, the 95 Thesis that he tacked to the Chapel door of the University of Wittenburg and copy of which he sent to the Archbishop Albrecht of Mainz set about a course of events that sent on an adventure of peril and discovery. Luther translated the Greek-Latin New Testament and the Pentateuch into German. In discussing the development of the English Bible, not many stop to consider that William Tyndale worked with Luther in translating the New Testament into English. Tyndale was fluent in eight languages.  The reason for Latin being the predominant language in the European countries, is that it was originally spoken in  Ancient Rome. It, along with most European languages, is a descendant of the ancient Proto-Indo-European language, originating in the Italian peninsula.  The extensive use of elements from vernacular speech by the earliest authors and inscriptions of the Roman Republic make it clear that the original, unwritten language of the Roman Monarchy was an only partially deducible colloquial form, the predecessor to what was called Vulgar Latin. By the late Roman Republic, a standard, literate form had arisen from the speech of “the educated,” which is now referred to as Classical Latin. Vulgar Latin was the more rapidly changing colloquial language spoken throughout the empire reaching both Spain and England. Latin slowly changed with the Decline of the Roman Empire, as education and wealth became ever scarcer. The consequent Medieval Latin, influenced by various Germanic and proto-Romance languages until purged by Renaissance scholars, was used as the language of international communication, scholarship and science until well into the 18th century, when it began to be supplanted by vernacular languages of the regions.

Thus, the first major leap for the translation of the Bible from its original languages was into Latin, which is why Wycliffe’s translation came from this source. By the time that Martin Luther and William Tyndale come onto the scene, Latin as a segregate text was being purged. The appeal of Biblical translators replaced it with more formally correct versions supported by the scholars of the rising universities, who attempted, through scholarship, to discover what the classical language had been. Thus the appeal to the original Greek or Hebrew began, because it was found (as it is with many shifts in language) that words going from one to the other often do not carry the same exact meaning. Yet, it is admirable that they made the attempt, and in doing so tried to the best of their ability to stay true to the original text. The problem still exists though, that you can see bias coming through in certain places.
Page from the Tyndale Bible

Tyndale began a Bachelor of Arts degree at Magdalen Hall (later Cambridge University) of Oxford University in 1506 and received his B.A. in 1512; the same year becoming a sub-deacon. He was made Master of Arts in July 1515 and was held to be a man of virtuous disposition, leading an unblemished life. The MA allowed him to start studying theology, but the official course did not include the study of scripture. He was a gifted linguist, over the years becoming fluent in French, Greek, Hebrew, German, Italian, Latin, and Spanish, in addition to his native English. Between 1517 and 1521, he went to the University of Cambridge.  He became chaplain to the house of Sir John Walsh at Little Sodbury and tutor to his children in about 1521. His opinions proved controversial to fellow clergymen, and around 1522 he was called before John Bell, the Chancellor of the Diocese of Worcester, though no formal charges were laid. It was soon after though that Tyndale determined to translate the Bible into English, convinced that the way to God was through His word and that scripture should be available even to common people. He left England for Germany where he completed translating the English New Testament from the original Greek language in 1525. Cardinal Wolsey condemned Tyndale as a heretic, being first mentioned in open court as a heretic in January 1529.  In 1530, he wrote The Practyse of Prelates, opposing Henry VIII's planned divorce from Catherine of Aragon, in favor of Anne Boleyn, on the grounds that it was unscriptural. As such the King’s wrath was incurred. Tyndale during the next several years had finished translation of Pentateuch, and nine other Old Testament books. 
William Tyndale

Tyndale was betrayed by Henry Phillips to the imperial authorities and seized in Antwerp in 1535. He was held in the castle of Vilvoorde near Brussels and was tried on a charge of heresy in 1536 being condemned to death, despite Thomas Cromwell's intercession on his behalf.  Tyndale was strangled to death while tied at the stake, and then his dead body was burned. His last words were reported to be  “Oh Lord, open the King of England's eyes!” 





Jim


Sunday, May 6, 2012

Remembering Jerusalem's destruc... JPost - Travel - Around Israel

Remembering Jerusalem's destruc... JPost - Travel - Around Israel:

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The Burnt House: Welcome to Beit Katros - home of an important family of priests who served in the Second Temple.

Beit KatrosPhoto: Courtesy Travelujah
For further information on Christian tourism and Holy Land Tours to Israel contact  Travelujah.

During the excavations that took place in the Jewish Quarter after the Six Day War in 1967, archaeologists discovered the ruins of a house that had collapsed and been burnt by a fierce fire.

Welcome to Beit Katros - the home of an important family of priests who served in the Second Temple and are mentioned in the Talmud. Visitors to the restored ancient site are in for a unique experience: a gripping multimedia, sound and light show dramatically recreates the fall of Jerusalem and destruction of the Second Temple against the backdrop of the social strife and fraternal division that undermined the foundations of the Jewish nation.

The drama makes every visitor a part of the Katros family and of Jerusalem during those last tragic days of the city that Jesus knew and loved.

Entering the small museum, as one walks down towards the remains of the house, panels along the stairs bear sobering inscriptions from the Talmud and from the First Century Jewish historian Josephus Flavius attempting to explain the destruction of the city and its sanctuary:

"Why was Jerusalem destroyed? The first time because of idol worship; the second time because of unqualified hatred. Woe to the children because of whose sins I destroyed my home and burnt down my sanctuary and cast them into exile among the nations of the world."

The excavations have uncovered the full fury of the catastrophe: collapsed walls, stones seared by fire, charred wooden beams, soot, and shattered household utensils beneath heaps of fallen stones.

An iron spearhead found leaning against the wall in a corner of a room and the bones of a young woman's arm found in the kitchen are further evidence of the fierce battle that took place here.

Numerous stone vessels remain in the various chambers, as well as stone tables, basalt mortars, cooking pots, measuring cups, weights and containers. As is the case in the houses of the Herodian Quarter, the predominance of stone items is explained by the Jewish laws of ritual purity, which state that stone vessels cannot become ritually impure.

An engraving found on one of the weights says "(de) Bar Katros." The House of Katros is known to have been one of the priestly families serving in the Second Temple.

In an instant, the scene of destruction comes back to life as a film is projected on a screen lowered over the ruins and we are transported nearly 2,000 years back into the villa of the Katros family.

The story, narrated by a young man by the name of Zadok, begins with a festive Passover meal in the Katros home. Pinchas, Zadok's father, is the head of the family and a priest. As the family and their guests commemorate the Exodus and their freedom from Egyptian slavery, they are clearly preoccupied by the immediate danger of the siege of Jerusalem by the Roman army. The Jewish revolt that had begun four years earlier has taken a disastrous turn. Like most priests, Pinchas tends to favor conciliation with the Romans. But Zadok is distressed that people are being killed by the Romans down in the lower city while the Jewish zealots are leading active resistance against them.

Pinchas reassures those present: "We have nothing to worry about: we are a family of priests. Who would touch a family of priests?"

He even dismisses his wife's worries and her suggestion that they leave the city: if worse comes to worse, says Pinchas, they will find refuge in the Temple. When she suggests that even the Temple could be destroyed - as it had already happened in the past - Pinchas is outraged: "The Temple... destroyed? Unthinkable!"

Then Pinchas finds out something about his son Zadok's role in the resistance against the Romans that makes him livid with anger. He is just about to throw his son out of the house when the housemaid intervenes: "the Temple will not survive if you continue to hate each other!"

As the Romans break into the city, tragedy strikes - first the Temple, and then the Katros family. When Zadok returns home, in the midst of his grief he exclaims: "something tells me that we will one day return here, and that we will again inhabit the streets of Jerusalem."

These words of hope are echoed by the words of the prophet Zechariah as the film transitions into images of lively families and children in the rebuilt Jewish Quarter of today:

"Thus says the Lord of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of great age. And the streets of the city shall be full of boys and girls playing in its streets... Thus says the Lord of hosts: behold, I will save my people from the east and from the west country, and I will bring them to dwell in the midst of Jerusalem. And they shall be my people, and I will be their God, in faithfulness and in righteousness" (Zec 8:4-8).

Revisit and experience the last days of Second Temple Jerusalem with a visit to the Burnt House!

Opening hours: Sunday to Thursday 9 a.m. till 5 p.m., Friday 9 a.m. till 1 p.m.
2 Hakaraim St., Jewish Quarter of the Old City
(02) 628-7211

Saturday, May 5, 2012

Visiting Pergamum and Thyatira | Ferrell's Travel Blog

Visiting Pergamum and Thyatira | Ferrell's Travel Blog:

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Visiting Pergamum and Thyatira

Today we went north from Izmir (Smyrna) to Pergamum (Revelation 2:12-17) where we visited the citadel, the Ascleipion, and the local museum. From there we continued in a southeastly direction to Thyatira before returning to Izmir.
This first photo was made on the acropolis of Pergamum sitting atop a high hill overlooking the territory around it. Sharon, from a previous tour, tries to get a good view of the landscape below.
View from the Acropolis of Thyatira. Photo by Ferrell Jenkins.
View from the Acropolis of Pergamum. Photo by Ferrell Jenkins.
At Pergamum we saw the partially reconstructed Temple of the Emperor Trajan (A.D. 98-117), the area where the famous library of the ancient world stood, the foundation of the temple of Athena, the theater, and the site of the Zeus Altar. The altar has now been reconstructed in the Pergamum Museum in Berlin.
The area of the famous Pergamum library. Photo by Ferrell Jenkins.
The area of the famous Pergamum library. Photo by Ferrell Jenkins.
When Pergamum could no longer get papyrus sheets from Egypt they developed the writing material called parchment. There are a few shops in the city today (modern Bergama) selling parchment made from goat skin.
Parchment for sale at Bergama. Photo by Ferrell Jenkins.
Parchment for sale at Bergama. Photo by Ferrell Jenkins.
One interesting difference between our visit to Pergamum today and the last time we visited the site is the addition of a cable car. Buses are no longer allowed to drive to the top of the Acropolis. Visitors take the cable cars to the entrance of the archaeological site.
Cable cars to reach the Acropolis at Pergamum. Photo by Ferrell Jenkins.
Cable cars to reach the Acropolis at Pergamum. Photo by Ferrell Jenkins.
There is still little to see at Thyatira. A few scattered ruins can be seen in one square block in the center of the little town of Akhisar. In New Testament times this was the home of Lydia, the seller of purple (Acts 16:14). One of the letters in the Book of Revelation was addressed to the church in the city (Revelation 2:18-29).
I was pleased to see Mark Wilson’s Biblical Turkey: A Guide to Jewish and Christian Sites of Asia Minor, available in a bookshop at Pergamum. Several members of our group who had failed to buy a copy in advance did so today.

Friday, May 4, 2012

Smyrna — a city that came back to life | Ferrell's Travel Blog

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Smyrna — a city that came back to life

Our group arose early this morning in Istanbul in order to make our flight to Izmir. Izmir is a beautiful city on the Aegean coast of Asia Minor about 35 miles north of Ephesus. It is known as the location of the Biblical city of Smyrna.
Smyrna is mentioned only twice in the New Testament as the location of one of the seven churches addressed in the Book of Revelation (1:11; 2:8-11).
“And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: ‘I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. ‘Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.’ (Revelation 2:8-11 NAU)
The earliest city of Smyrna was founded in the first half of the third millennium B.C. at Bayrakli, a few miles from the present city of Izmir. In 600 B.C. the city was captured and utterly destroyed by King Alyattes of Lydia. During the 5th and 4th centuries B.C. the city was insignificant.
All of this changed after the time of Alexander the Great when a new city was founded on the slopes of Mount Pagos.
Our visit today included Mount Pagos. From there we had a magnificent view of the city and the harbor. We also visited the Roman Agora, and two archaeological museums.
This photo shows the great arches in the lower level of the three story civic agora dating to the second century A.D., and a powerful spring of water that was discovered only a few years ago.
Lower level of the agora of Smyrna and a powerful spring. Photo by Ferrell Jenkins.

Wednesday, May 2, 2012

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Wednesday, May 02, 2012

Seal of Mattaniah Discovered in Jerusalem

A seal from the days of the First Temple has been discovered below the southwestern corner of the Temple Mount. From thepress release by the Israel Antiquities Authority:
The remains of a building dating to the end of the First Temple period were discovered below the base of the ancient drainage channel that is currently being exposed in IAA excavations beneath Robinson’s Arch in the Jerusalem Archaeological Garden, adjacent to the Western Wall of the Temple Mount. This building is the closest structure to the First Temple found to date in archaeological excavations.
In the excavations, underwritten by the Ir David Foundation, a personal Hebrew seal from the end of the First Temple period was discovered on the floor of the ancient building. The seal is made of a semi-precious stone and is engraved with the name of its owner: “Lematanyahu Ben Ho…” ("למתניהו בן הו..." meaning: “Belonging to Matanyahu Ben Ho…”). The rest of the inscription is erased.
Two people with the name Mattaniah are mentioned in 1 Chronicles 25:4, 16 and 2 Chronicles 29:13.
The full press release is here. Leen Ritmeyer comments on thelocation of the find. Joseph Lauer passes on word that some information in the press release is incorrect. According to Zachi Dvira (Zweig), “This was not sifted at our site. And the visitors sift only the debris from the Temple Mount. Only our staff workers do the sifting for other excavations."mattaniah-seal-jerusalem-iaa_0105
Mattaniah seal. Photo by Clara Amit, courtesy of the Israel Antiquities Authority.

Tuesday, May 1, 2012

Grinding grain in Bible times | Ferrell's Travel Blog

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The grinding of grain was an important part of the life of people in Bible times. After the grain was gathered from the fields it had to be threshed. This was done by running a threshing sledge over the stalks of grain on the threshing floor (2 Samuel 24:22). The stalks, now cut into small pieces, was then winnowed with “shovel and fork” to separate the chaff from the good grain (Isaiah 41:16; Ruth 3:2; Luke 3:17; Psalm 1:4). Next came the sifting of the grain to further removed small pieces of debris. Jesus makes reference to this practice when he predicts Peter’s denial:
“Simon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat, (Luke 22:31 NET)
After that, there was still hard work to be done. The grain had to be ground between two millstones. The photo, below taken at The Museum for Bedouin Culture at Kibbutz Lahav in the Negev, shows the process.
Grinding grain. Exhibit at Museum of Bedouin Culture at Kibbutz Lahav. Photo by Ferrell Jenkins.
Grinding grain. Exhibit at The Museum of Bedouin Culture at Kibbutz Lahav in the Negev. Photo by Ferrell Jenkins.
There will be two women grinding grain together; one will be taken and the other left. (Luke 17:35 NET)
There was still the necessary kneading before the bread could be baked and eaten.
I am worn out. I think I will run down to the store and get a loaf of bread.