tag:blogger.com,1999:blog-22419505002117306612024-02-07T11:58:27.224-05:00Duke NewtWritten by students and others associated with Duke's PhD in New Testament.Unknownnoreply@blogger.comBlogger89125tag:blogger.com,1999:blog-2241950500211730661.post-81195202253407795652018-05-05T00:27:00.003-04:002018-05-05T00:27:32.582-04:00"New Testament Review" Podcast<div class="separator" style="clear: both; text-align: center;">
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Laura Robinson (<a href="https://twitter.com/LauraRbnsn">@LauraRbnsn</a>) and I (<a href="https://twitter.com/IanNelsonMills">@IanNelsonMills</a>) have launched a new podcast on classic works of New Testament scholarship. We've already recorded about ten episodes and will be releasing them once a month for as long as we can afford to do so.<br />
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You can find us on iTunes here:<br />
<a href="https://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?id=1377442882">https://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?id=1377442882</a><br />
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Or (for non-Apple folks) on Feedburner here:<br />
<a href="http://feeds.feedburner.com/NewTestamentReview">http://feeds.feedburner.com/NewTestamentReview</a><br />
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You can also follow us on Twitter (<a href="https://twitter.com/NEWTReview">@NEWTReview</a>).<br />
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If you enjoy the podcast, please leave us a review on iTunes. Help us climb the rankings and dethrone all those CSNTM podcasts!<br />
<br />Ian Millshttp://www.blogger.com/profile/13366480729858790452noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-51380758974080367442018-04-07T12:05:00.001-04:002018-04-08T22:37:31.878-04:00New Witnesses to a Singular Reading in Codex Colbertinus<span style="font-family: "times" , "times new roman" , serif;"><a href="http://dukenewt.blogspot.com/2018/02/some-notable-readings-from-new-old.html">In my last post</a>, I noted that the brand new Old Syriac Gospel in the Sinai New Finds Palimpsests supports the otherwise singular reading at Luke 23:9 in the Curetonian Old Syriac. The verse reads "and he [Pilate] questioned him [Jesus] at length, but he didn't answer" and then the two Old Syriac Gospels add <span style="background-color: white; color: #333333;">ܗܘ ܕܠܐ ܗܘܐ ܬܡܢ ܗܘܐ = "as if he wasn't there". Here's a photo of the reading in Sinai NF 37 f. 2v.</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #333333;">This variant, I mentioned, might also be attested by the Old Latin Codex Colbertinus and therefore represent another mysterious Syrio-Latin reading. Codex Colbertinus concludes Luke 23:9 with, </span><span style="background-color: white; color: #1d2129;"><i>Ipse vero nihil ei respondit quasi non audiens</i> = "He replied nothing to him as if he didn't hear". Here's a photo of the reading from Colbertinus (BnF Lat. 254 f. 65r). </span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCrKZS0nbIaDLxcQhWJeMgA-YsV4nxQiYwSiQGcvW6iXakoofMHLm3T7C0y4RDGyp7buLF1FYx21rAZbHXOBRZak3eDKONByzqp8Lt6Vbk0M28WciAfim_JDw-bKhEmW5yg_1BkRPYJ5o/s1600/Colbertinus+Lk+23%252C9+65r.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="140" data-original-width="688" height="81" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCrKZS0nbIaDLxcQhWJeMgA-YsV4nxQiYwSiQGcvW6iXakoofMHLm3T7C0y4RDGyp7buLF1FYx21rAZbHXOBRZak3eDKONByzqp8Lt6Vbk0M28WciAfim_JDw-bKhEmW5yg_1BkRPYJ5o/s400/Colbertinus+Lk+23%252C9+65r.JPG" width="400" /></a></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #1d2129;">These two variant readings aren't identical but given the Old Syriac tendency to paraphrase (see Lyon 1994), this could plausibly* reflect two translations of a common Greek text not preserved in our manuscripts.</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white;"><span style="color: #1d2129;">This Easter Sunday I discovered a new witness to this Syrio-Latin reading. In Andrew Lloyd Webber's </span><i style="color: #1d2129;">Jesus Christ Superstar, </i><span style="color: #1d2129;">Pilate recounts his dream of Jesus' trial in the musical number "Pilate's Dream." The following lines are of particular interest (emphasis mine).</span></span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #222222;">I asked him to say what had happened,</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;">How it all began.<br />I asked again, he never said a word.<br /><i>As if he hadn't heard.</i></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">The lyricist, Tim Rice**, working in 20th century Britain, is unlikely to have drawn upon Codex Colbertinus directly -- especially </span><span style="font-family: "times" , "times new roman" , serif;">given how difficult the </span><span style="font-family: "times" , "times new roman" , serif;">Bibliothèque nationale de France is to navigate. Although Rice is clearly a person of deep learning, his <i>oeuvre </i>does not evince knowledge of Latin. It seems, therefore, most probable that Rice (or his sources) are drawing this Jesus tradition from a rivulet of oral tradition trickling into 20th century England. More research into this "Superstar Source" is called for! Here's a video of the relevant portion of the consummate </span><span style="font-family: "times" , "times new roman" , serif;">dramatization of this 20th century piece of gospel literature.***</span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #1d2129;">*I think this is plausible but (barring more evidence) deserving of a blog post rather than a scholarly publication. </span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #1d2129;">**Thanks to Mark Goodacre for this clarification. </span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white; color: #1d2129;">***Superstars Ranked </span></span><span style="font-family: "times" , "times new roman" , serif;"><span style="color: #1d2129;">1) 1973 </span><span style="color: #1d2129;">2) 2018 </span><span style="color: #1d2129;">3) 1999. This is the only part of the blogpost that I will defend with conviction. </span></span><br />
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Ian Millshttp://www.blogger.com/profile/13366480729858790452noreply@blogger.com8tag:blogger.com,1999:blog-2241950500211730661.post-30782691421411803052018-02-28T16:37:00.000-05:002018-03-04T01:23:14.332-05:00Some Notable Readings from the new Old Syriac Gospel MS (Sinai NF 37 & 39) -- with pictures!Since the announcement of a new (third) Old Syriac Gospel MS in the New Finds palimpsests at St. Catherine's (Brock, 2016), I have been desperately awaiting any information on the content of its text. While we will all be excited to get our hands on David Taylor's edition of the MS, the images uploaded by the Sinai Palimpsest Project (<a href="https://sinai.library.ucla.edu/">https://sinai.library.ucla.edu/</a>) allow the impatient among us to try their hand at transcribing the palimpsest themselves.<br />
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Here are some interesting readings that I rushed to check. It's hardly a systematic survey but it gives one a sense of the split loyalties of the new gospel MS on intra-Syriac variants.<br />
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<b> Mark 1:41</b> (Sinai NF 39 f.8r)<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjU1Ch_giL47k1gQZhNo0e_EDGD9In1rARZcPIj-IShz896ETaWF2fBVKSQb03KOXxpRDfFMkaywty7eJiIaJdEXVjc7biofmHfSASFZj6q4hcu6uUfnPk58yXQk5lLU80mCQ2gUtpqNrw/s1600/Mk+1.41+a.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjU1Ch_giL47k1gQZhNo0e_EDGD9In1rARZcPIj-IShz896ETaWF2fBVKSQb03KOXxpRDfFMkaywty7eJiIaJdEXVjc7biofmHfSASFZj6q4hcu6uUfnPk58yXQk5lLU80mCQ2gUtpqNrw/s320/Mk+1.41+a.JPG" /></a><br />
The New Finds Gospel agrees with the Peshitta and Sinaitic palimpsest in attesting a merciful = ܐܬܪܚܡ, rather than "angry" = ὀργισθεὶς Jesus with the Codex Bezae and the Old Latin.<br />
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<b> Mark 2:14</b> (Sinai NF 39 f.8v)<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN5CCVL1FImTpHCKSPpiVjr3lSrmSOM8ikjGDqXIxGIUTTVFCTivd6DnHobKmGfLjNzBTgU7gWDy85cctjxBGLYDP0vNTMY1-eDl7fC4FKV4U5nx8g_4T_8jY6UcNuGgdYy75tQqqCP-Q/s1600/James.jpg"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN5CCVL1FImTpHCKSPpiVjr3lSrmSOM8ikjGDqXIxGIUTTVFCTivd6DnHobKmGfLjNzBTgU7gWDy85cctjxBGLYDP0vNTMY1-eDl7fC4FKV4U5nx8g_4T_8jY6UcNuGgdYy75tQqqCP-Q/s320/James.jpg" /></a><br />
Brock discussed this variant in his article but I wanted to include the picture. The New Finds Gospel names the publican in Mark 2 "James" = ܝܥܩܘܒ rather than "Levi" = ܠܠܘܝ with Codex Bezae and the Old Latin.<br />
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<b> Luke 10:17</b> (Sinai NF 37 f.4r) <br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhyXXgLxk_lI_9PeljdXs4cKMZwA2nqmbAC1Sr2TdsZldkRPqESvQOR3Se6DYBIsL842grjN7CP-idil8wWtUgachumX1-jyDnxIKUcHEM5T2bcbATgc4-_QoWKc2abHSMnz_7Vfcagb0/s1600/Lk+10.17+NF+37+4r.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhyXXgLxk_lI_9PeljdXs4cKMZwA2nqmbAC1Sr2TdsZldkRPqESvQOR3Se6DYBIsL842grjN7CP-idil8wWtUgachumX1-jyDnxIKUcHEM5T2bcbATgc4-_QoWKc2abHSMnz_7Vfcagb0/s320/Lk+10.17+NF+37+4r.JPG" /></a><br />
The New Finds Gospel agrees with the Curetonian Old Syriac and Peshitta against the Sinaitic Palimpsest, Codex Bezae, and Old Latin on the number "seventy" = ܫܒܥܝܢ (not seventy two) disciples sent out by Jesus. <br />
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<b> Luke 23:9</b> (Sinai NF 37 f.2r)<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgceQTfeO8kD5bV1tUb-ncKo2KuqhXSZTrrdoeEX4GYxmPP-BPtmr26ibSl8SqST87hWjllP4hzxPXHISCMN1JptivXQtLXJiFB9qrLaToI0D5H1KQDm7CH6vIQGjqoXpbuJc9QddEDvK4/s1600/Lk+23.9+NF+37.2r.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgceQTfeO8kD5bV1tUb-ncKo2KuqhXSZTrrdoeEX4GYxmPP-BPtmr26ibSl8SqST87hWjllP4hzxPXHISCMN1JptivXQtLXJiFB9qrLaToI0D5H1KQDm7CH6vIQGjqoXpbuJc9QddEDvK4/s320/Lk+23.9+NF+37.2r.JPG" /></a><br />
The New Finds Gospel agrees with the Curetonian Syriac (and maybe the Old Latin Codex Colbertinus) in adding "like he wasn't there" = ܐܝܟ ܗܘ ܕܠܐ ܗܘܐ ܬܡܢ ܗܘܐ to the end of the verse. This reading is found nowhere else.<br />
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<b> Luke 23:34</b> (Sinai NF 37 f.2v)<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiASF_vn_DFE-J7fKEdm4WCwYawB4DdPMLFzl-rpi0c-0moIaQum5c6Hel6QgRvxFpJQD4Cp-p0zswwD_1KppNjKIbpeJbjcOe_H1fzkdvGuvypwbbjiEplV1QufyVQ5Hx3u-8QwvWNhys/s1600/Lk+23.34+NF+37+2v+no.2.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiASF_vn_DFE-J7fKEdm4WCwYawB4DdPMLFzl-rpi0c-0moIaQum5c6Hel6QgRvxFpJQD4Cp-p0zswwD_1KppNjKIbpeJbjcOe_H1fzkdvGuvypwbbjiEplV1QufyVQ5Hx3u-8QwvWNhys/s320/Lk+23.34+NF+37+2v+no.2.JPG" /></a><br />
The New Finds Gospel agrees with the Sinaitic Palimpsest, Codex Bezae, and the Old Latin against the Curetonian and Peshitta in omitting Jesus' plea "Father, forgive them for they not what they do." <br />
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So, if you're keeping score, the New Finds gospel agrees with Sinaitic and Peshitta against Curetonian once, with Sinaitic against the Curetonian and Peshitta once, with the Curetonian and Peshitta against Sinaitic once, and with the Curetonian against the Sinaitic and Peshitta once. This is hardly a representative data set but the new Old Syriac manuscript doesn't seem to align with either of the Old Syriac gospels.<br />
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#PalimpsestsArePretty<br />
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xIan Millshttp://www.blogger.com/profile/13366480729858790452noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-79205117566037031622016-05-01T23:15:00.001-04:002016-05-01T23:15:58.495-04:00Congratulations to Mark Goodacre -- Howard D Johnson Teaching AwardDuke New Testament's Mark Goodacre was honored with the "Howard D. Johnson Teaching Award" this week. Congrats Doctor Goodacre!<br />
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Read the article here:<a href="http://today.duke.edu/2016/04/trinityteach16"> http://today.duke.edu/2016/04/trinityteach16</a><br />
<br />Ian Millshttp://www.blogger.com/profile/13366480729858790452noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-23799804884379672962014-09-16T09:57:00.001-04:002014-09-16T09:57:48.471-04:00The Jesus Blog: Beyond Bultmann Giveaway—Chris Keith<a href="http://historicaljesusresearch.blogspot.com/2014/09/beyond-bultmann-giveawaychris-keith.html#comment-form">The Jesus Blog: Beyond Bultmann Giveaway—Chris Keith</a>Kathy Barrett Dawsonhttp://www.blogger.com/profile/14671707115388127578noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-81416735683210861212012-02-14T14:05:00.002-05:002012-02-14T14:08:15.890-05:00SBL 2012 Registration and Housing are already openJust so everyone will know, I was surprised to notice that Registration and Housing are already open for the 2012 Annual Meeting. It is unusual that SBL did not send out an email advising members that registration and housing were open. Considering how quickly hotels are filled up, you all might want to register even though there has been no official notification regarding anything except the call for papers.Kathy Barrett Dawsonhttp://www.blogger.com/profile/14671707115388127578noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-34408384013611337962011-12-14T21:33:00.000-05:002011-12-15T08:05:46.737-05:00Almsgiving is the ‘the commandment’ in 1 TimothyThe new issue of <i>New Testament Studies</i> includes my short article, “Almsgiving is ‘the Commandment’: A Note on 1 Timothy 6.6-19”.<br />
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Here’s a <a href="http://journals.cambridge.org/repo_A84ryqNE">link to the full text</a>.<br />
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There are two thorny problems in 1 Timothy 6:6-19. First, why does the author interrupt two discussions of money with a charge to Timothy to “keep the commandment”? Second, what on earth is “the commandment”? In this article I argue that there is one surprisingly simple solution to both of these questions.<br />
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In <i>Testaments of the Twelve Patriarchs</i> and various rabbinic texts ‘the commandment’ refers to almsgiving. This idiom also has precursors in earlier texts such as Sirach. If one reads 6:6-19 on the hypothesis that the author was employing this idiom the whole passage snaps into focus. <span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Verses 6-10 describe how the pursuit of money
can lead to spiritual ruin. In vv.11-16 Timothy is given the antidote to such ruin. He is</span> to A) flee from
the love of money, B) pursue instead righteousness, godliness etc., and C) take
hold of eternal life (<span lang="EL">ἐπιλαβοῦ τῆς αἰωνίου ζωῆς</span>) and <i>keep the commandment</i> until Christ appears. <span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Verses 17-18 repeat this advice, adapting it to
apply to the rich. They</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;"> are A) not to be proud because of their
money nor put their hope in it; B) rather, they should put their hope in God,
and C) give their money away in order to take hold of true life (</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">ἐπιλάβωνται τῆς ὄντως ζωῆς</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">). If “the commandment”
here refers to almsgiving then the author would simply be telling Timothy the same
thing that Timothy is to tell the rich: instead of pursuing money, pursue
eternal life and give alms. </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">The idiom of almsgiving as ‘the commandment’ not
only explains why the author simply speaks of ‘the commandment’ with no further
clarification; it also fits hand in glove with 6.6-19 as a whole.</span><br />
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<br />
Also, check out the article by Duke’s own Robert Moses <a href="http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=8446716">in the same issue</a>. "Jesus Barabbas, a Nominal Messiah? Text and History in Matthew 27.16-17.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com6tag:blogger.com,1999:blog-2241950500211730661.post-10461458364744003082011-12-14T18:24:00.000-05:002011-12-14T18:27:54.329-05:00More MoffittCheck out this <a href="http://blog.christilling.de/2011/12/guest-book-review-david-moffitt.html">review of Moffitt's book at Chrisendom</a>.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-21526996904024318612011-12-10T14:55:00.000-05:002011-12-10T15:03:22.452-05:00Dave Moffitt and resurrection in HebrewsRecent Duke PhD grad <a href="http://divinity.duke.edu/academics/faculty/david-moffitt">Dave </a> <a href="http://divinity.campbell.edu/Academics/FacultyStaff/DrDavidMoffitt.aspx">Moffitt </a> (ass. prof at Duke div and Campbell University) has a new monograph out from Brill, <a href="http://www.brill.nl/atonement-and-logic-resurrection-epistle-hebrews">Atonement and the Logic of Resurrection in the Epistle to the Hebrews</a>.<br /><br />Here's the description from Brill's site:<br /><br /><blockquote>Scholars often explain Hebrews’ relative silence regarding Jesus’ resurrection by emphasizing the author’s appeal to Yom Kippur’s two key moments—the sacrificial slaughter and the high priest’s presentation of blood in the holy of holies—in his distinctive portrayal of Jesus’ death and heavenly exaltation. The writer’s depiction of Jesus as the high priest whose blood effected ultimate atonement appears to be modeled upon these two moments. Such a typology discourages discrete reflection on Jesus’ resurrection. Drawing on contemporary studies of Jewish sacrifice (which note that blood represents life, not death), parallels in Jewish apocalyptic literature, and fresh exegetical insights, this volume demonstrates that Jesus’ embodied, resurrected life is crucial for the high-priestly Christology and sacrificial soteriology developed in Hebrews.</blockquote><br /><br />This is good stuff. Check out the controversy brewing because of Moffitt's argument on <a href="http://resurrectionhope.blogspot.com/2011/11/no-resurrection-in-hebrews-think-again.html?showComment=1322251953960#c2595003479795574805">this blog</a>.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-61549505078703508722011-08-29T16:03:00.000-04:002011-08-29T16:05:03.034-04:00Joel Marcus, Richard Hays, and Lori Baron play (I can't get no) satisfaction<iframe width="420" height="345" src="http://www.youtube.com/embed/42vKk75Dpe0" frameborder="0" allowfullscreen></iframe>Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-63311269346817985672011-07-30T20:12:00.001-04:002011-07-30T20:14:34.603-04:00On the lighter side of student lifeI apologize for such a silly post, but this struck such a chord with me, I couldn't resist:<br />http://www.phdcomics.com/comics/archive.php?comicid=1413<br />Cheers,<br />RebekahRebekah Eklundhttp://www.blogger.com/profile/00763139686093421414noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-68055124777811394192011-07-23T14:02:00.000-04:002011-07-23T14:13:46.193-04:00Thiessen removes the scales from our eyes<a href="http://www.duke.edu/~mtt4/cv.html">Matt Thiessen</a>, an erstwhile Duke Newt contributor, has a <a href="http://www.oup.com/us/catalog/general/subject/ReligionTheology/BiblicalStudies/OldTestamentHebrewBible/?view=usa&ci=9780199793563">new book out</a> with Oxford University Press, <span style="font-style:italic;">Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity</span>. <br /><br />Note that classy Oxford comma in the title.<br /><br />See what Daniel Boyarin, John Barclay, and Daniel Schwartz say about it: <br /><br /><blockquote>"Contesting Conversion addresses an important topic in a fascinating way. It's convincing, makes a highly significant argument cogently, and is extremely well written. The remarkable thing about the book is that Thiessen demonstrates, over and over, that texts that have been understood to support the idea of conversion via circumcision say precisely the opposite. It is not that he has come with an agenda to the texts and discovered that for which he searched, but rather that scholarship till now has done that. Thiessen removes the scales from our eyes."---Daniel Boyarin, Professor of Near Eastern Studies and Rhetoric, University of California-Berkeley <br /><br />"This is a fine piece of historical investigation which successfully challenges a scholarly consensus. Exploring the insistence on eight-day circumcision in the Hebrew Bible, some strands of Second Temple Judaism, and Luke-Acts, Thiessen unearths a robustly genealogical conception of Jewish identity that defies modern notions of religion. The result is a highly significant contribution to current debates about conversion, Jewishness and ethnicity in ancient Judaism and early Christianity."---John M. G. Barclay, Lightfoot Professor of Divinity, Durham University <br /><br />"Contesting Conversion argues convincingly, on the basis of a wide range of biblical and post-biblical evidence, that the notion that being a Jew is determined by birth alone, and so cannot be affected by choice, was current in antiquity and alive and well among many Jews in the Second Temple period down to the first century C.E. With regard to circumcision, which many took to be part of a process of conversion, Thiessen argues that many other Jews limited its religious efficacy to male Jewish babies and therefore denied that it could turn a Gentile into a Jew. This book is a welcome and important balance to research into the ethnic vs. religious nature of ancient Jewishness, especially insofar as such research often builds its notions on the basis of rabbinic and Christian universalism."---Daniel R. Schwartz, Professor of Jewish History, Hebrew University <br /></blockquote>Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com2tag:blogger.com,1999:blog-2241950500211730661.post-10332380401695467572011-06-02T14:58:00.000-04:002011-06-02T15:14:51.435-04:00Seth Schwartz on Gospel Communities<blockquote>But to conclude [along with Neusner] that we must assume the falsity of attributions [in rabbinic literature], that therefore (?) the documents are essentially pseudepigraphic and can be assumed to provide evidence only for the interests of their redactors, is in fact no longer a skeptical but a positivist position and is less plausible than the one it replaced.<br /><br />[...]<br /><br />Here Neusner, along with many other scholars of ancient Judaism, was influenced by an important tendency in New Testament scholarship, though he applied its methods in an uncompromising way. It is not uncommon among New Testament scholars to posit a discrete social context to serve as a hermeneutical framework in which to set each Gospel. This method has an element of circularity to it, since the hypothetical context is inferred mainly from the Gospel itself, but it is not unilluminating. However, scholars are frequently seduced by their own creations: the hermeneutical models are reified into real communities, which are supposed to have existed more or less in isolation from each other, so that each literary work is approached as if it here the hypostasis of a single monadic community. When the same technique is applied to Jewish literature of the Second Temple and rabbinic periods, the result is "Judaisms," a term introduced by Neusner and widely adopted. <span style="font-style:italic;">Once again, what started as interpretive restraint ended in implausible positivism</span>: because it is advisable to read the literary works on their own, even though they obviously have close relatives (and because their social context is on the whole poorly known), each work begins to seem utterly different from its congeners and so must be the product of an impermeably discrete social organization.<br /></blockquote><br /><span style="font-style:italic;">Imperialism and Jewish Society, 200 B.C.E. to 640 C.E.</span> (Princeton: Princeton University Press, 2001), 8-9. Emphasis added.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-44600597580810175932011-05-06T15:38:00.000-04:002011-05-06T15:42:23.225-04:00Baptism in Paul<iframe width="560" height="349" src="http://www.youtube.com/embed/JwxHzo0QVYY" frameborder="0" allowfullscreen></iframe><br /><br /><br />For some reason the "screen" is too small on the blog. The only way to see the whole thing is to click on it to go to Youtube.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com2tag:blogger.com,1999:blog-2241950500211730661.post-21507602925130950742011-04-01T10:56:00.000-04:002011-04-01T11:06:51.326-04:00Breaking: Lead Codices Revealed to be the Q DocumentThe <a href="http://www.bbc.co.uk/news/world-middle-east-12888421">lead codices found in Jordan</a> have been identified as the Q document, a hypothesis no more. <br /><br />Until today there was no evidence for Q except for the fact that Matthew and Luke have material in common that isn't in Mark, so this is obviously a huge find.<br /><br />Read the full story <a href="http://en.wikipedia.org/wiki/Justin_Bieber">here</a>.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com2tag:blogger.com,1999:blog-2241950500211730661.post-39624431593712447002011-03-29T16:33:00.000-04:002011-03-29T16:41:57.675-04:00Goodacre's Way through the Maze online in toto for freeMark Goodacre's fantastic popular introduction to the synoptic problem is now available <a href="http://www.archive.org/details/synopticproblemw00good">online for free.</a>Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-1777256995937710092011-03-03T15:38:00.000-05:002011-03-03T16:17:14.871-05:00T.J. Lang on Luke 17 in JSNT"The days are coming when you will long to see one of the days of the Son of Man, and you will not see it" (Luke 17:22).<br /><br />In the new JSNT <a href="http://jnt.sagepub.com/content/33/3/281.abstract?rss=1">T.J. Lang argues</a> that there are two kinds of "seeing" in this verse. The upshot is a fresh and convincing read of the passage as a whole. From the abstract:<br /><br /><blockquote>This article argues for a reading of Lk. 17.22 as antanaclasis, which is a form of rhetorical wordplay in which the same (or a similar) term is repeated, but in two different senses. According to this reading, Jesus introduces his discourse to the disciples (vv. 22-37) with the prediction that in the coming days they will desire to ‘see’ (as in witness) one of the days of the Son of Man but they will not ‘see’ (as in comprehend) these days when they occur among them so long as they fail to understand that suffering is primary to the Son of Man’s identity. Such a reading coheres with the larger Lukan theme of the blindness of the disciples to the necessity of Jesus’ passion. Such a reading also requires a rethinking of the assumption that the subject of Jesus’ discourse in 17.22-37 is the parousia.</blockquote><br /><br />The day in question, then, is the Passion, which the disciples do not "see". The implications are significant: contrary to the assumption, common since Conzelmann, that Luke presents a wholly deferred eschatology, Lang shows that Christ's apocalypse begins at the cross.<br /><br />The same issue also has a discussion of Kavin Rowe's World Upside Down, including Matthew Sleeman, John Barclay, and a response from Rowe himself.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com2tag:blogger.com,1999:blog-2241950500211730661.post-85326770530822352332011-02-07T14:47:00.000-05:002011-02-07T14:59:55.811-05:00Mere metaphor?Janet Martin Soskice on the problem of assuming that biblical metaphors are always "mere" metaphors:<br /><br /><blockquote>Jesus' phrase 'this bread is my body'. Is this metaphorical or not? The question is frequently asked as though one's answer will settle an enormous theological controversy...as though, could we but acknowledge that phrases such as this one were metaphorical, we would be freed from the metaphysical difficulties which have troubled centuries of theological debate. But to think in this way is to fall back into the ornamentalist theories of metaphor against which we have been arguing from the beginning of the book. Even a conservative, catholic Christian could acknowledge that Jesus' phrase 'this is my body' is, or was, metaphorical but in doing so he would make a linguistic and not an ontological point. It would be analogous to acknowledging that the phrase 'there is a strong electrical current flowing through the wire' is, or was, metaphorical. The point at issue is not really whether we have metaphor here, but what the metaphor is doing: is it simply an ornamental redescription, so that Jesus has redescribed bread in an evocative way? or is the metaphor genuinely catachretical, not a redescribing but a naming or disclosing for the first time? It is one's metaphysics, not metaphor, which is at issue. To put it another way, the question is not simply whether we have a metaphor here or not, but what, if anything, the metaphor refers to or signifies.</blockquote> <br /><br /><span style="font-style:italic;">Metaphor and Religious Language</span>, (OUP, 1985).Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com3tag:blogger.com,1999:blog-2241950500211730661.post-46235856094266860952011-02-04T11:16:00.000-05:002011-02-04T11:19:58.162-05:00Details on Richard Bauckham at DukeWhat was once whispered in the hallways is now proclaimed from the Divinity school website. <a href="http://divinity.duke.edu/initiatives-centers/lifelong-learning/annual-lectures#clark">Here are the details</a> on this year's Clark lectures:<br /><br />Established in 1984, the Kenneth Willis Clark Lectureship Fund honors the life and work of Reverend Professor Kenneth Willis Clark, a Divinity School faculty member for 36 years. Each year this fund enables the Divinity School to offer a distinguished program with special emphasis on New Testament studies and textual criticism.<br /><br />These are free public lectures. No pre-registration is necessary.<br /><br />Individualism and Community in the Gospel of John<br /><br />Guest Speaker: Richard Bauckham<br />Richard Bauckham was until recently Professor of New Testament Studies and Bishop Wardlaw Professor in the University of St. Andrews, Scotland, and is now Professor Emeritus at St. Andrews. He retired in 2007 in order to concentrate on research and writing, and is Senior Scholar at Ridley Hall, Cambridge, where he does some teaching for the Cambridge Federation of Theological Colleges. He is also a Visiting Professor at St. Mellitus College, London. From 1996 to 2002 he was General Editor of the Society for New Testament Studies Monograph Series. He is an Anglican (but not ordained), and was a member of the Doctrine Commission of the Church of England for some years. In 2009 he was awarded the Michael Ramsey prize for his book Jesus and the Eyewitnesses, and in 2010 the Franz-Delitzsch-Award for a volume of collected essays, The Jewish World around the New Testament. His other publications include God Crucified: Monotheism and Christology in the New Testament (1998) and The Theology of the Book of Revelation (1993).<br /><br />Schedule<br />Lecture 1 <br />Thursday, February 24, 2011 <br />4:00-5:15 p.m.<br />0016 Westbrook, Duke Divinity School<br /><br />Lecture 2<br />Friday, February 25, 2011 <br />12:20-1:20 p.m.<br />0016 Westbrook, Duke Divinity School<br /><br />Please contact Jacquelyn Norris at (919) 660-3529 with any questions.<br /><br /><br />HT: <a href="http://ntweblog.blogspot.com/2011/02/richard-bauckham-to-give-clark-lectures.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+MarkGoodacresNTBlog+(Mark+Goodacre's+NT+Blog)">Mark Goodacre</a>Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-55063201100592274472011-01-17T16:33:00.000-05:002011-01-17T16:36:48.170-05:00SBL postpones implementation of new policies for studentsFrom the recent mass email:<br /><br /><blockquote>The Executive Committee of Council met on 12 January 2011 to discuss concerns over the recent policies regarding student participation in the Society’s Annual Meeting. The policies that were announced in November 2010 required all students without a doctoral degree to submit to the Program Unit Chair the full text of the paper they intended to read and limited the number of sessions student can participate in (as panelist, presenter, and respondent) to one.<br /> <br />The action taken by the Executive Committee of Council, effective immediately , is to postpone the implementation of these policies and to undertake additional discussion of these matters at the Spring 2011 Council meeting. This action thereby sets aside these requirements and restrictions until 2012, pending further review.<br /> <br />I want personally to thank the members of the Student Advisory Board and the network of OSRs for the conversations we have had concerning these matters. They are active advocates for student interests. Please do continue these conversations with me or with representatives on SAB. SAB will provide a report directly to Council in April. <br /><br />[...]<br /><br />John F. Kutsko<br />Executive Director<br />Society of Biblical Literature</blockquote><br /><br />A wise move, I think.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-2556135125959184972011-01-01T10:21:00.000-05:002011-01-01T12:46:31.704-05:00Happy Newt Year and an SBL Student SurveyFirst of all, Happy Newt Year to you all! Here's to a year filled with the passing of courses and prelims, progress on dissertations, graduations, publications, jobs, and success wherever you are along the way.<div><br /><div> </div><div>As you probably know, SBL recently changed the criteria for student papers at the Annual Meeting. The main two changes are as follows:</div><div><br /></div><div><div>1. All students without a doctoral degree are required to submit to the Program Unit Chair the full text of the paper they are proposing to read.</div><div>2. The number of sessions a student without a doctoral degree can participate in will be limited to one.</div></div><div><br /></div><div>The first point has generated quite a bit of discussion in the blogosphere. For some examples, see the original email from SBL Executive Director John Kutsko on <a href="http://patmccullough.com/2010/12/09/letter-to-sbl-student-members-from-director-kutsko/">Pat McCullough's blog</a> and a response by <a href="http://exploringourmatrix.blogspot.com/2010/12/sbl-and-job-creation-student-status.html">James McGrath</a>. The most obvious problem from my point of view as a student is that I am not going to take time away from my dissertation in February to write a paper that may or may not be accepted for the Annual Meeting. Nor is it clear why this step is necessary for students who have successfully presented papers in the past. This rule will severely limit my ability to participate in future meetings and, I feel, diminishes the benefits of my SBL membership. No doubt there have been valid complaints about the quality of papers at the meeting, but this blanket rule assumes that (1) students are the only ones submitting poor quality papers, and (2) steering committees for the individual sections are incompetent at screening the abstracts they receive. I am sure you can come up with additional points in favor of or against these changes.</div><div><br /></div><div>The good news is that it seems that SBL wants to hear from us. Pat McCullough posts some good suggestions <a href="http://patmccullough.com/2010/12/15/gathering-our-voice-sbl-student-survey/">here</a>, one of which involves completing a <a href="http://www.surveymonkey.com/s/HSSF8GL">survey</a> that will provide data directly to SBL's Student Advisory Board. Pat mentions <b>January 10 as a deadline</b> for completing the survey and for submitting formal written responses to the Board. So I just wanted to encourage y'all to <a href="http://www.surveymonkey.com/s/HSSF8GL">fill out the survey</a> and make your voices heard. </div><div><br /></div></div>Lori Baronhttp://www.blogger.com/profile/09617607626529505304noreply@blogger.com1tag:blogger.com,1999:blog-2241950500211730661.post-442443480522920942010-12-20T09:13:00.000-05:002010-12-20T09:20:26.026-05:00Dr. Seuss does GnosticismColby Whittaker, a first year Duke Divinity student, composed this Dr. Seuss-inspired version of a Gnostic creation story:<br /><br /><br />One day the first principle was feeling a bit down,<br /><br />his glumdiferous magnificence turned in a frown.<br /><br />he pondered and thunk and he thunk and he thought<br /><br />and oh what a surprise when he saw what he'd wrought<br /><br />there in the light of his emanated glow,<br /><br />sat the second principle, the barbelo!<br /><br />The barbelo in its barbelo suit, with its barbelo spirit munching<br />spiritual barbelo fruit.<br /><br />And that barbelo<br /><br />in its barbelo suit,<br /><br />with its barbelo thoughts and its barbelo fruit,<br /><br />why it looked on ole dad with his emanated glow his splendiferous<br />magnifence and before you know<br /><br />there came a loud pop, a gnarf and kabangs<br /><br />And out of the ole Barbelo came 4 more things<br /><br />And not any ole things<br /><br />no not any would do<br /><br />but the best and the brightest, the shiny and new.<br /><br />First Logos and Life, for who doesn't need a buddy<br /><br />Then Man and then Church that fuddy old duddy<br /><br />and they came and they spread<br /><br />oh they spread and they spread<br /><br />but they looked around and you know what they said?<br /><br />Our world is too small oh far far too small<br /><br />For our father is so so great, so grand and so tall<br /><br />his world must be sad, such a tiny little world<br /><br />and so they thought and they thought and thought unfurled<br /><br />they expanded and grew and then they knurled.<br /><br />What is knurl I hear you ask?<br /><br />Why a wonderful thing in which we all should bask.<br /><br />For out of their knurling<br /><br />their thinking and thought<br /><br />their swirling and whirling<br /><br />they found what they sought<br /><br />10 little aeons all in a lot.<br /><br />Well not all at once you must understand<br /><br />They came out in pairs!<br /><br />Like a 10 man band.<br /><br />10 aeons sprung forth, all shiny and new,<br /><br />and fresh out in the world, they knew and they grew,<br /><br />and they knew and they grew as good aeons ought<br /><br />and then, as you'd guess, they too had a thought!<br /><br />With their 12 aeon friends 22 strong,<br /><br />they thought and they thought all the day long.<br /><br />They thought of great things, such marvelous things<br /><br />spirit-God kings and androgynous rings,<br /><br />and they thought and they sang<br /><br />their beautiful song<br /><br />they sang and it rang<br /><br />till something went wrong.<br /><br />Poor little Sophie<br /><br />said its much too crowded<br /><br />with all your spirit singing I've been quite out-louded!<br /><br />And then as you see poor Sophie was outed.<br /><br />For Sophie had passions what a terrible lot<br /><br />For silence and thinking is what a good aeon thought.<br /><br />But Sophie wanted more, oh so much, more<br /><br />she looked at her Aeon-friends and said “What a bore!”<br /><br />So she sought out First-Principle,<br /><br />grand ole Abyss,<br /><br />and strung up in her passions<br /><br />she gave him a kiss.<br /><br />But oh what a kiss and such a kiss to miss<br /><br />For Abyss would be having with none of this<br /><br />he sent rough old limit,<br /><br />that crabbity sort<br /><br />to sort all this out<br /><br />all this huffing and snort.<br /><br />So limit did his limit-y best<br /><br />and Sophie was purified<br /><br />and returned to the nest<br /><br />she returned to the rest<br /><br />of her Aeon-y friends<br /><br />but as we know things<br /><br />take turns and bends<br /><br />Cause Sophie's desire was not easily undone<br /><br />It said “I'm still here! I'll still have my fun!”<br /><br />That desire, misshapen and lumpy and cross,<br /><br />It looked at that world and gave it the toss.<br /><br />It said “Forget you Spirits” I've had my fill<br /><br />of your Aeon-y sounds,<br /><br />of your Aeon-y rules<br /><br />of limits and bounds<br /><br />and with a great whabumph,<br /><br />and a sickening slumph<br /><br />why gross ole desire<br /><br />made some crumph,<br /><br />and that crumph<br /><br />it had mass and growth<br /><br />so Desire became Ii-al-da-both.<br /><br />And Ialdaboth was a bit of a fool<br /><br />a bit of a munchkin, a bit of a tool<br /><br />He forgot all that spiritual, gnosticky junk<br /><br />and out came some matter with a resounding plunk<br /><br />And out of that plunk came the moon and the earth<br /><br />the clouds and the sky and so matter gave birth!<br /><br />It gave birth to it all<br /><br />All you can see<br /><br />The rocks and dolphins<br /><br />the birds in the trees<br /><br />But all was not right<br /><br />Oh certainly not right<br /><br />Because all that world<br /><br />was sad without light<br /><br />Not normal light that pale thin drink<br /><br />but the light of the Spirits!<br /><br />Their old thoughty-think!<br /><br />But Ialdaboth when he messed it all up,<br /><br />he accidentally brought some spiritual stuff!<br /><br />He dragged some gnosticy thoughty-thinking souls<br /><br />And those souls fell into meat-mattery holes.<br /><br />Those souls became psychics and gnosticky sorts<br /><br />forming all new secret spiritual cohorts.<br /><br />Poor Abel who died right off the bat,<br /><br />And Cain who might have had a hand in that.<br /><br />But then came Seth, marvelous Seth,<br /><br />cause inside his chest was the spiritual breath<br /><br />And inside his heart was the spiritual stuff,<br /><br />the wonderful mystical spiritual stuff,<br /><br />the stuff of which theres never enough,<br /><br />So the children of Seth learned to think a humdinger thought<br /><br />and this secret they took and they went and they taught<br /><br />they taught about Sophie and they taught about her weird child<br /><br />And they told the stories of how he went wild.<br /><br />They taught about how all this matter is bunk<br /><br />and all about Ialdy the maker of junk.<br /><br />But with their humdinger secrets safe in your head<br /><br />you too could go back, or so they said.<br /><br />Go back to the start, to the place they still miss,<br /><br />back home with the Spirits and good ole Abyss.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com7tag:blogger.com,1999:blog-2241950500211730661.post-88769374209596815792010-12-18T16:34:00.000-05:002010-12-18T16:53:15.507-05:00Resurrection of what?I have been reading a lot of secondary literature on resurrection lately, and I have noticed a confusing ambiguity in the language employed in these discussions: In the common phrase "resurrection of the X," X can refer either to the thing that undergoes the process of resurrection or to the thing that has undergone the process of resurrection (that is, either to the raw materials or to the end product).<br /><br />Thus, for example, the phrase "resurrection of the flesh" can be taken to denote either a view affirming that dead corpses will exit their graves (even if they are transformed radically in the process) or the view that the end product of resurrection will have all the "fleshly" qualities associated with our current form of existence.<br /><br />This ambiguity is frustrating, but I am not sure what to do about it. Any suggestions?Tom McGlothlinhttp://www.blogger.com/profile/11078801444886669544noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-59225963288443088422010-12-12T17:50:00.000-05:002010-12-12T17:54:18.871-05:00Video interview of Douglas CampbellCampbell is <a href="http://www.wcg.org/av/_lib/PlayVideo.asp?program=YI/YI097&title=Douglas+Campbell:+Our+Participation+With+Christ">here</a> talking about participation in Christ. <br /><br /><br />HT: <a href="http://www.michaeljgorman.net/2010/12/11/douglass-campbell-interviewed-online/">Michael Gorman</a>.Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0tag:blogger.com,1999:blog-2241950500211730661.post-50543599527065837172010-12-01T09:49:00.000-05:002010-12-01T10:02:52.790-05:00SBLGNTMy colleague Stephen Carlson has made a few <a href="http://hypotyposeis.org/weblog/2010/11/thoughts-on-the-sblgnt-apparatus.html">insightful comments</a> on the SBLGNT apparatus. <br /><br />Here is another take on the Holmes edited volume:<br /><br /><object width="640" height="385"><param name="movie" value="http://www.youtube.com/v/soh784mYpCU?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/soh784mYpCU?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="640" height="385"></embed></object>Nathan Eubankhttp://www.blogger.com/profile/13930202683520173941noreply@blogger.com0