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(presented at SBL 2016) One of the promises of machine-actionable linguistic data linked to biblical texts is the enablement of new types of language learning tools. At their simplest, such tools might involve adding the necessary scaffolding to enable students to read more text than they otherwise might by providing glosses for rarer words or help on idioms, irregular morphology, and unusual syntactic constructions. Such tools, however, are hardly novel and have long been manually produced in printed form. Equivalent electronic versions don't really take advantage of what's possible. In this paper I discuss an online reading environment for Ancient Greek, and the Greek New Testament in particular, that takes advantage of the availability of open, machine-actionable resources such as treebanks and morphological analyses for more automated and consistent generation of scaffolding but which goes a step further by being adaptive to an individual student's knowledge at a given point. Such knowledge need not be explicitly provided (although it can be: to align with a particular textbook, for example). It can also be built up implicitly from what the reader is requesting more information or help on: What words are they having trouble remembering the meaning of? What forms are they having trouble parsing? The model of student knowledge is then integrated with learning tools such as spaced-repetition flash cards and parsing drills with the results of these tools then feeding back into better adapting scaffolding for reading. The online reading environment will be open source and potentially applicable to a wide range of other language and texts provided the necessary linguistic data is available.
An Exegetical Analysis of John 2:1‐11 and the Wedding at Cana
Eulogía. Estudios sobre cristianismo primitivo
2018. "El milagro del vino: motivos coincidentes en los ámbitos pagano y cristiano", en: P. de Paz–I. Sanz (eds.), Eulogía. Estudios sobre cristianismo primitivo. Homenaje a M. López Salvá, Madrid 2018, 103-116.El relato de las Bodas de Caná del Evangelio de San Juan narra cómo Jesús convirtió en vino de gran calidad el agua que se guardaba en tinajas destinadas a las purificaciones durante una boda. Este episodio, considerado el primero de los signos realizados por Jesús, se enmarca dentro de una larga tradición de prodigios de la Antigüedad en los que interviene el vino. En el presente estudio me centraré en los motivos en los que coincide la narración evangélica con varios relatos que vinculan el origen del vino con Dioniso y determinados prodigios con fiestas dionisíacas.
Journal of Biblical Text Research
Revisiting Vocative γύναι in John 2:4: A Plea for Linguistic Realism [PRE-PUBLICATION VERSION2018 •
Many practitioners of functional Bible translation, including Eugene Nida, have seen nothing wrong in rendering Jesus’ address of Mary as γύναι in John 2:4 as a duly respectful form using a recipient language term that means “mother.” However, in recent years the scholarly pendulum seems to be swinging to a preference for the opposite interpretation, namely that this vocative should not be understood as an acceptable way to address one’s mother in Greek. Some scholars have also argued that completely omitting the rendering of γύναι in a translation may be preferable to rendering it as a respectful form of address for one’s mother. In this paper, I marshal arguments, primarily based on pragmatics, corpus linguistics, and translation practice, to argue that there is nothing unrealistic about understanding γύναι as a respectful address form for one’s mother and translating it as such. In particular, I argue that: 1) the clear starting point for interpreting John 2:4 must be taken from the context in which this vocative is found in John 19:26, where it is clear that the usage cannot be disrespectful or distancing; 2) the Greek corpus that is used as a basis for claiming that γύναι cannot be a respectful address for one’s mother is too small to be definitive; and 3) rendering γύναι as a zero-form (i.e., not translating it all) is not a good solution for many translation projects because the intended readership is often familiar with the passage in a language of wider communication and may not accept a complete omission of an address form in the translation.
In the prologue of John's gospel (1:14-18), the time point of Sunday, April 1, 31 AD, around 5:15 a.m. local time, is encoded for the Baptism of Jesus in the river Jordan. The encodement is performed by hidden references to the horoscope of the event. John 1:12-13 refers to the distinct identity of the solomonic Jesus and the nathanic Jesus. Additionally, the Johannine encodement of the birth dates of the nathanic Jesus (Friday, January 14, 1 AD) and the nathanic Mary (Sunday, April 23, 16 BC) is discussed.
In this paper, I explore the possibility that our current translations of the Gospel of John (GJ) in fact betray the oral word modality/linguistic world of the Greek text thereby introducing a distinctive bias that in turn significantly influences our reception/understanding of the text. I begin by examining in detail some distinctive oral linguistic characteristics of the written Greek text of the GJ, I proceed to show how most translations consistently mask these distinctive oral linguistic characteristics thereby betraying the oral linguistic world out of which the GJ was created, and finally, I briefly reflect on how a recovery of the oral linguistic world of the GJ can lead to new insights into the meaning of the Fourth Gospel (FG).
The Gospel of John in Greek and Latin A Comparative Intermediate Reader
The Gospel of John in Greek and Latin A Comparative Intermediate Reader Greek and Latin Text with Running Vocabulary and Commentary2017 •
The aim of this book is to make the Gospel of John accessible simultane- ously to intermediate students of Ancient Greek and Latin. There are lots of resources available for the study of John’s gospel, particularly in Greek, but this edition juxtaposes the Greek text to one of its most famous translations: the ren- dering into Latin by St. Jerome known as the Vulgate. The running vocabulary and grammatical commentary are meant to provide everything necessary to read each page, so that readers can progress through the text, improving their knowl- edge of Greek and/or Latin while reading one of the key texts of early Christian- ity. For those who know both Greek and Latin, it will be possible to use one language as a resource to read the other. Meanwhile, the Vulgate is a key index of how the Greek text was understood by early Christians in the Latin west.
2019 •
This is a rather experimental attempt to come to terms with New Testament literature from an outsider's (Hellenist) perspective.
Jesus of Nazareth has visited Cornwall and Somerset (Glastonbury). Close reading of John's gospel strongly suggests that Jesus was indeed Iesu, king of the Dobunni.
James K Tauber