My colleague Joseph Lam is an expert on the languages and texts of the Ancient Near East, including the Hebrew Bible.  In terms of languages, he not only teaches ancient Hebrew, but also (brace yourself), Ugaritic, Akkadian, Syriac, Semitic linguistics, and, well, so on.  He is particularly expert in the relationship of the texts and myths other Ancient Near Eastern religions with those of the Hebrew Bible. Joseph is also a superb teacher, and so he was invited to to a course for the Great Courses (Wondrium) called "Creation Stories of the Ancient World."  The course just came out, and so I have asked Joseph to do a couple of blog posts for us, to introduce all of you to the kinds of things he covers there.   Here are the links to his course and, then, his first post: Wondrium link: https://www.wondrium.com/creation-stories-of-the-ancient-world The Great Courses link: https://www.thegreatcourses.com/courses/creation-stories-of-the-ancient-world ****************************** Creation stories tell us who we are, where we came from, and where we are going. They not only describe the origins of the world in [...]

In my last post I began discussing the dialogues at the heart of the book of Job, where Job's friends declare that he is simply getting what he deserves because he is so sinful, and he defends himself by saying he has done nothing to deserve this.  It turns out he's right.  But why then is he suffering?  Here is how the dialogue continues, as the "friends" intensify their attacks on his morals and Job stands firm in declaring his righteousness. ****************************** Sometimes the friends bar no holds in accusing Job, wrongly, of great sin before God, as when Eliphaz later declares:   Is it for your piety that he reproves you, and enters into judgment with you? Is not your wickedness great? There is no end to your iniquities. For you have ... stripped the naked of their clothing. You have given no water to the weary to drink, and you have withheld bread from the hungry... You have sent widows away empty handed, and the arms of the orphans you have crushed. Therefore [...]

I have been doing a series of posts on the views of suffering in the book of Job.  I quite intentionally use the plural “views” because, unlike what most people think or assume (those who have any opinion on the matter) the book of Job does not present a solitary view but several views that are at odds with each other.  One of those views is opposed by the author.  But two of them – that are at odds! – are embraced by the author.  Or, rather, we need to use the plural again: by the “authors.”   As I point out, there are at least two authors behind our book of Job, writing at different times, in different places, for different audiences, and setting forth different views.  Only later did some unknown third person combine the writings – one of them a narrative folk tale told in prose (chs. 1-2, 42) and the other a set of dialogues presented in poetry (chs. 3-42). If you haven’t read the previous posts, no worries.  This one and [...]

Is there any way to consider the God portrayed in Job as a morally upright being who deserves complete devotion?  Read the account yourself.  I have summarized the "folktale" of Job (found in Job 1-2, 42) in my previous post.  This is a tale that portrays God, Job, and the reason for human suffering very differently from the (different) composition of Job 3-42, a set of dialogues between Job and his friends and eventually God that I will discuss in my next posts.  For now I'm interested in the reasons God crushes the righteous Job with suffering in the tale. The overarching view of suffering from the story is clear: sometimes suffering comes to the innocent in order to see whether their pious devotion to God is genuine and disinterested.  Are people faithful only when things are going well, or are they faithful no matter what the circumstances?  Obviously for this author, no matter how bad things get, God still deserves worship and praise. But serious questions can be raised about this perspective, questions raised [...]

In my previous post I explained how the book of Job comprises both a folk-tale written in prose about a righteous man named Job (chs. 1-2; 42) and a set of dialogues written in poetry between Job, his so-called friends, and eventually God (chs. 3-42).   These are two different compositions with two different authors living at two different times with two different understandings of why Job and people like him suffer. To unpack these understandings, I begin with the folktale as discussed in my book God's Problem (HarperOne, 2008). ****************************** The Folktale: The Suffering of Job as a Test of Faith The action of the prose folktale alternates between scenes on earth and in heaven.  It begins by indicating that Job lived in the land of Uz; usually this is located in Edom, to the southeast of Israel.  Job, in other words, is not an Israelite.  As a book of “wisdom,” this account is not concerned with specifically Israelite traditions: it is concerned with understanding the world in ways that should make sense to everyone living [...]

  After I finished my short thread of posts about the problem of suffering a couple of weeks ago, I realized that it might be helpful for me to discuss one or two of the books of the Bible that deal with the issue head-on -- in part because many people don't read these books much, even if they know about them, and in part because many people who *do* read them don't know how expert interpreters have explained them. For no book is this more true that that gem in the Hebrew Bible, the book of Job.  Or rather those two books, the two books of Job. To talk about Job and what it is really about will require several posts.  This is the first, an introduction to the single most important issue connected with the book that most people have never heard and that completely affects how the book is to be interpreted. This is how I discuss it in my book God's Problem: How the Bible Fails to Answer Our Most Important Question [...]

In my upcoming course "Finding Moses" I'll be discussing the final four books of the Pentateuch (Exodus, Leviticus, Numbers, and Deuteronomy) (for more information, see:  Finding Moses – Online Course Covering the Historicity of the Pentateuch - Bart D. Ehrman - New Testament Scholar, Speaker, and Consultant (bartehrman.com). Apart from the opening chapters of Exodus, these books are not well known to most Christians, even those on fairly good terms with the New Testament.  I've known many a reader who was determined to read the entire Bible from beginning to end, but who quit early into Leviticus.  In part that's because these books are both hard to understand and difficult to see as interesting when not explained.  A huge chunk of them is made up of the laws given to Moses (almost the entire second half of Exodus, all of Leviticus, a good chunk of Numbers, and most of Deuteronomy).  How can reading a bunch of antiquated laws be interesting? Of course, many (MANY!) Christians just love to cherry pick these laws in order to [...]

In my upcoming course on Finding Moses I will be discussing some of the most important features of the foundation of Judaism -- in particular, the Exodus and the giving of the Jewish Law, both connected directly in the Hebrew Bible with Moses (8 lectures, given live with Q&A on Dec. 10 and 11: Finding Moses – Online Course Covering the Historicity of the Pentateuch - Bart D. Ehrman - New Testament Scholar, Speaker, and Consultant (bartehrman.com) These are hugely important events for all of world history (without them, we wouldn't have Judaism, Christianity, or Islam: so imagine what the world would be like otherwise!).  And it is very much worth studying what we know about them, both as literary narratives of the Hebrew Bible and in relation to what actually happened historically. I'm giving here just a taste of the sorts of things I'll be covering in the course.  One key question for historians, of course, is "what really happened"? (There are lots of other questions and issues too -- we'll be covering a [...]

Yesterday I began a short thread dealing with problems in the Pentateuch, the first five books of the Hebrew Bible / Old Testament, as a kind of foreshadowing of the sorts of things I'll be covering in my online course of eight lectures, that I'll be giving live, with Q&A, on December 10-11; again, if you're interested, you can find out about the course here:  Finding Moses – Online Course Covering the Historicity of the Pentateuch - Bart D. Ehrman - New Testament Scholar, Speaker, and Consultant (bartehrman.com) The course will be a followup to my earlier one on Genesis (called "In the Beginning").  Many of the same problems that I have discussed on the blog and in my course about Genesis apply to the other books of the Pentateuch as well.  For many of us, some of the most interesting ones involve contradictions among the various narratives. I talk about that a bit in my book The Bible: A Historical and Literary Introduction.   Here's some of what I deal with there, edited here and there [...]

On December 10 and 11 I will be giving my eight-lecture remote course on "Finding Moses: What Scholars Know about the Exodus and the Jewish Law."  This was supposed to happen a month earlier, but life got in the way and we had to postpone it.  The course is not connected to the blog per se, it is part of my other outreach program the Bart Ehrman Professional Services (BEPS), which hosts public courses and lectures.  To find out about the course and others like it, here's the address: Online Courses by Dr. Bart Ehrman (10% Off First Order) The course is one of a long series that I've started on the entire Bible, both Hebrew Bible (the Christian Old Testament) and NT.   My expertise, of course, is mainly NT and early Christianity; but all the way back in graduate school (about the time the book of Isaiah was written) my secondary field of training was Hebrew Bible, and I taught Introduction to Hebrew Bible at both Rutgers and UNC. Some years ago when I [...]

In a previous post I began talking about the distinctive views of the book of Ecclesiastes, one of the real gems of the Hebrew Bible, a book that refuses to accept easy answers or blithe truisms about life, but faces reality head on.   No matter what we do or how we try to explain it away, life is short.  Very very short.  The author of course had no conception of what we know now about time in relation to lifespan.  What would he say if he knew that the world (what we would call the universe — something about which also he had no knowledge) was not a few thousand years old but 13.8 billion? My guess is that he would say the same thing he already does, but possibly with a few more exclamation points.   Given how incredibly brief our life is, even if we live to “old” age — what’s the point of it?  Is there a point?   I think there is.  And I find not just value but also hope in his [...]