May 31, 2007 is a day that will be etched in my mind forevermore. It began at 3:30 AM when my sweet wife Amy reported to me that her water had broke! Eleven days overdue, but we'll take it.

From there, it was straight to the hospital. The contractions began pretty much immediately. She was admitted around 4:00 AM.

Requisite calls were made to family members, who began arriving and assembling in the waiting room. Amy's labor progressed quickly, which has its plusses and minuses. She was incredible to watch during the whole process. What an amazing woman the Lord has blessed me with!

At 2:11 PM on May 31, 2007, Ella Kathleen Brannan was born! 9 lbs 10 oz of the cutest little thing I've ever seen in my entire life! Here she is, minutes old, already hamming it up for the camera:

Needless to say, Mom & Dad pretty proud. She's a healthy girl, though she's had some jaundice issues which contributed to a longer-than-normal hospital stay for the family. But we're home now, and life is good. Here are a few more pics:

Amy was nothing short of incredible during the labor and delivery. This was a 9lb/10oz child! Gentlemen, I can only say that your love and appreciation for your wife will grow beyond what you could consider when you see her holding your daughter or son. Mine certainly has. I love you incredibly, sweetie.

While Amy and I have been waiting (and waiting) for our baby to make its appearance (as of this writing, Amy is 9 days overdue) I've been doing a lot of grilling. After reading a few recipes I've concocted a simple and yummy quick marinade for white fish. Amy and I like pacific snapper or rockfish, which we've been getting fresh (if you're in B'ham, try the Pescadaria on Railroad by Starbucks) for around $5.50/lb. I'd guess it would be good on tilapia or even mahi-mahi (which we're laying off of until after the baby comes as it can have high mercury content).

Now, a short warning: I never measure stuff like this, so all amounts are very approximate.

Lemon-Dill Quick Marinade for White Fish

• olive oil
• lemon juice
• dill weed (dried or fresh)
• garlic powder
• salt & pepper

Basically, you're looking for a 3:1 mix of olive oil to lemon juice (so, try 3 tbsp olive oil to 1 tbsp lemon juice if you fear eyeballing your dumping and pouring). Sprinkle in a ton of dill -- more than you think you should, the fish should end up covered with the stuff. Then salt, paper and garlic powder to taste, but don't be bashful.

Do this in a small container that seals. Pop on the lid, shake it like crazy. It's ready.

Put your fish on some tinfoil and fold up the edges close around the fish so the liquid won't run all over. Spoon the liquid over the fish, make sure it is adequately covered. Pop it on a hot grill. Chances are it'll be done in 10 minutes (it's done when the fish flakes apart with a fork).

I'm thinking the same marinade might actually be good with chicken too.

If you're looking for something to eat along with the fish, head to the store and get some ears of yellow corn. It's in season and is relatively cheap. Amy and I got 3 ears for a dollar the other day, which is cheaper than canned corn, fresher, and tastier to boot. Cook these on the grill too. Here's how:

1. Pull husks back, but don't detatch. Remove silk. Put husks back in place.
2. Soak corn ears in cold water for at least 10 minutes. The water soaked up and captured by the husks will help steam the corn as it cooks, which makes for corn that's more moist -- and it should cook a little faster too.
3. Place on hot grill for, oh, 15 minutes. Turn 'em every five minutes or so until you think they're done.
4. Take off the grill. With your kitchen scissors, cut off the base of the husks as close to the ear as possible. Pull of the husks. It's handy to do this with an oven mitt on, the corn will be hot. If some cinders from the husk got on the corn, just rinse it with hot water. No biggie.
5. If you don't think the corn got done (maybe some spots look lighter than others) just put the shucked corn back on the grill for a few minutes.
6. Butter, salt and pepper ... then chow down.

So, get your grill hot. Put your corn on. Get your fish ready. Put it on too. It's all ready 'bout the same time.

Let me know how it goes!

Yesterday I stumbled across PJ Hillery's The Georgian Language: An Outline Grammatical Summary. No, this page isn't about how y'all talk down there in Atlanta; it is about the language of the country of Georgia. Vööbus describes Georgia as "that rough mountain-district between the Black and Caspian Seas — known to the ancient world as Iberia" (Vööbus 173).

I'm always at least superficially interested in the languages of the early versions of the New Testament (Latin, Coptic, Syriac, Ethiopic, Armenian, Georgian, Gothic, etc.). This gave me a chance to re-read sections of Vööbus and Metzger on the Georgian Versions (see citations below). You could also check the wikipedia entry on Georgian Language for general background on the language.

What do we know (or at least, what do we think we know) about the Georgian version?

• Christianity probably came to the region in the middle of the fourth century — that's like 350, y'all! (Metzger 184; see also Vööbus 176). For comparative purposes, that's around the same date that many ascribe to the copying of Codex Sinaiticus.
• The Georgian version was probably in currency " ... in the second part of the fifth century. Its origin, then, seems to belong to the decades before the middle of the fifth century" (Vööbus 178; see also Metzger 184). For comparison, many date Codex Bezae in the fifth century.
• Vööbus concludes the Georgian was likely originally translated from the Armenian and later subjected to editing against Greek exemplars (Vööbus 187-192). Metzger makes no conclusions, he just reports conclusions others have made (Metzger 190-196).

A quick search of the NA27 apparatus shows that it is only cited twice, in Mt 27.64 (supporting the omission of a pronoun) and Mk 10.25 (supporting the reading of a phonetically-similar word, καμηλον [NA27] vs. καμιλον). This makes sense because the Georgian is at least a translation of a translation (or perhaps a translation of a translation of a translation, depending on your view of the origin of the Armenian text). But Metzger, in his Textual Commentary, cites 'geo' almost 100 times. So it is of some value in the realm of NT textual criticism.

Wikipedia has some images from the Adysh Gospels (a canon table and an illumination) and also the Vani Gospels (an illumination), two early (10th century) Georgian codices. Here's the canon table from the Adysh Gospels, copied in 897 AD:

Works Cited

Metzger, Bruce M. The Early Versions of the New Testament. London: Oxford University Press, 1977, pp. 182-214.

Vööbus, Arthur. Early Versions of the New Testament: Manuscript Studies. Stockholm: Estonian Theological Society in Exile, 1954, pp. 173-209.

The good folks at Hendrickson Academic have recently sent me a copy of Heresies and How to Avoid Them: Why it Matters what Christians Believe (amazon.com). No, they haven't found me in any heresy — so they say — they sent me the book because they thought I'd be interested in it and just might blog about it. Thankfully, the book is interesting and I will blog about it to some degree. But first, I need to point out the cover art because it is so cool. It's Augustine battling a demonic-looking heretic with a Bible and what appears to be a light saber!

Now that is cool. How can you not want to read a book with cover art like that?!

One thing I really like about this book is that it began as a series of sermons. These aren't intricate theological definitions of heresy; they are intended to be heard and understood by the person in the pew who may not have a strong background in dogma and heresy. You know, someone who would think "Arianism" has more to do with Hitler than heresy in the fourth century. Ben Quash writes in the book's prologue:

Appreciative inquisitiveness was the premise for devoting a term-full of sermons in Peterhouse Chapel, Cambridge (where the editors of this volume serve as Anglican priests) to great heresies, and the majority of essays in this volume were first delivered as sermons in that series — intended not to be excessively encumbered with scholarly apparatus, but to be informed and accessible accounts of how these ancient debates still have much to say to Christians today as they try to make sense of their faith in thought, word and deed. The huge interest in the sermons took us by surprise, and the idea was hatched of making them available to a wider audience by publishing them in a book. (Quash and Ward, 8)

Here's the back-cover blurb, which is different than the publisher blurb you'll find at Hendrickson's site or on Amazon. I think the back-cover blurb is better than those other blurbs.

What don't Christians believe?
Is Jesus really divine?
Is Jesus really human?
Can God suffer?
Can people be saved by their own efforts?

The early Church puzzled over these questions, ruling in some believes and ruling out others. Heresies and How to Avoid Them (amazon.com) explains the principal ancient heresies and shows why contemporary Christians still need to know about them. These famous detours in Christian believing seemed plausible and attractive to many people in the past, and most can still be found in modern-day guises. By learning what it is that Christians don't believe — and why — believers today can gain a deeper, truer understanding of their faith.

Topics Include
Adoptionism—did Jesus become the Son of God at his baptism?
Docetism—was Jesus really human or did he just appear to be so?
Nestorianism—was Christ one Person or a hybrid with a divine dimension and a human dimension?
Arianism—was Christ divine and eternal or was there a time when he did not exist?
Marcionism—is the God of the New Testament the same as the God of the Old?
Theopaschitism—is it possible for God to suffer in His divine nature?
Pelagianism—can people save themselves by their own efforts?
‘The Free Spirit’—are there two kinds of Church membership, one for the elite and one for the rest?
Donatism—do Christian ministers need to be faultless for their ministrations to be effective?

From what I can tell (I've read the intro and the first two essays) the essays strive to define and place the heresy in proper historical context, discussing the milieu in which the heresy came about. Each essay begins with a paragraph-long definition of the heresy in plain language, followed by major scriptures that provide foundation for the orthodox position. The essays provide the setting and discuss the heresy, and then also discuss the theological implications of the heresy. Good stuff. As I read the first two essays, I thought that Heresies and How to Avoid Them (amazon.com) might even make good fodder for book-study groups in local churches. There are sections in the back with a few recommendations for further reading and a brief glossary. There's an index as well.

I say: check it out. I may blog further on the book as I read it, I may not. We'll see what happens.

This time, however, the point is illustrated by looking at multiple translations of Hermas, Mandates 12.6.2. These are chronological, in order of original publication. Note the emphasized text. I think Ehrman is the most readable. Recall that Holmes is ostensibly an update and revision of Lightfoot/Harmer.

Lightfoot/Harmer: Believe, therefore, on God, ye who by reason of your sins have despaired of your life, and are adding to your sins, and weighing down your life; for if ye turn unto the Lord with your whole heart, and work righteousness the remaining days of your life, and serve Him rightly according to His will, He will give healing to your former sins, and ye shall have power to master the works of the devil. But of the threatening of the devil fear not at all; for he is unstrung, like the sinews of a dead man.
Lightfoot, J. B., & Harmer, J. R. (1891). The Apostolic Fathers. Includes index. (439). London: Macmillan and Co.

Lake: Believe, therefore, in God, though you have renounced your life through your sins, and have added to your sins, and have made your life heavy, that if you ‘turn to the Lord with all your heart, and do righteousness’ for the rest of the days of your life, and serve him in uprightness, according to his will, he will heal your former sins, and you shall have power to master the works of the devil. But do not fear the threat of the devil at all, for he is powerless as the sinews of a dead man.
Lake, K. (1912-13). The Apostolic fathers. The Loeb classical library (2:137). London; New York: Heinemann; Macmillan.

Holmes: So believe in God, you who because of your sins have despaired of your life, and are adding to your sins, and are making your life hard, because if you turn to the Lord with all your heart, and practice righteousness the rest of the days of your life, and serve him rightly according to his will, he will heal your previous sins, and you will have power to conquer the devil’s works. But do not fear the devil’s threats at all, for he is as powerless as a dead man’s sinews.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (417). Grand Rapids, Mich.: Baker Books.

Ehrman: You have despaired of your life because of your sins, and increased your sins, and overburdened your life—you should trust in God. For if you turn to the Lord with your whole heart and do righteousness the rest of your days, serving him properly according to his will, he will heal your former sins. And you will be empowered to rule over the works of the devil. But do not fear the devil's threat at all, for he is as weak as a tendon on a corpse.
Ehrman, Bart D. (2003). The Apostolic Fathers. Loeb Classical Library (2:303). Cambridge, MA: Harvard University Press.

The picture that Ehrman provides — "he is as weak as a tendon on a corpse" — is much better than the others that revert to the KJV-ish "sinew" to make the image. The use of "corpse" instead of "dead man" also contributes positively to the picture.

This excerpt from Hermas also reminds me of a bit of a pet peeve of mine. Have you ever been in a Bible study where folks end up dwelling on "Satan" as if he is an omnipotent and omnipresent deity wreaking havoc in all areas of everyone's life simultaneously? It's easy to think so; but I much rather think that many of the things in life that folks like to ascribe to "Satan" are really the result of our struggle against sin. I really don't think the prince of darkness has much personal interest in me; he can surely focus his non-omniscience and non-omnipresence elsewhere to much greater effect. Instead of focusing on attribution of things to "Satan" (whom I am much more comfy just calling "the enemy"), we should instead focus our efforts on believing and serving the one true God.

That's why I like this last portion of Hermas Mandates so much. I think it properly refocuses me on what is important: living in obedience to God, not cowering in fear to the one he has vanquished. I'm not saying that Hermas is canonical (despite its presence in Codex Sinaiticus) and I'm not saying that we should let it unduly influence our doctrines of Satan and demonology. I am saying, though, that the underlying notion and perspective found here is generally healthy and helpful.

The enemy has no power, he is as weak as a tendon on a corpse.

Consider how the Mandates end. Here is Hermas, Mandates 12.6.3-5 (Holmes' translation):

(3) Listen to me, therefore, and fear him who is able to do everything, to save and to destroy, and keep these commandments, and you will live to God.” (4) I said to him, “Sir, now I am strengthened in all the Lord’s commandments, because you are with me. I know that you will crush all the power of the devil, and we will rule over him and prevail over all his works. And I hope, sir, that I am now able to keep these commandments which you have commanded, as the Lord enables me.” (5) “You will keep them,” he said, “if your heart is pure toward the Lord; indeed, all who cleanse their hearts of the vain desires of this world will keep them, and will live to God.”
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (417). Grand Rapids, Mich.: Baker Books.

I came across a mention of The Dangerous Book for Boys (amazon.com) somewhere, thought I don't quite recall where. If the Lord chooses to bless us with a son,* then you can rest assured I'll be getting a copy of it. Here's the description:

The bestselling book for every boy from eight to eighty, covering essential boyhood skills such as building tree houses, learning how to fish, finding true north, and even answering the age old question of what the big deal with girls is.

In this digital age there is still a place for knots, skimming stones and stories of incredible courage. This book recaptures Sunday afternoons, stimulates curiosity, and makes for great father-son activities. The brothers Conn and Hal have put together a wonderful collection of all things that make being young or young at heart fun—building go-carts and electromagnets, identifying insects and spiders, and flying the world's best paper airplanes.

The link is to the US edition (amazon.com), which was just released. The UK edition was apparently a big-time best seller last year.

* For those wondering, Amy is about a week overdue; we're hoping and praying the baby comes quickly! We don't know the sex of the baby either, so my musing here may be fulfilled very, very soon. Of course if it's a girl, then point me to the requisite book(s) about tea parties, dollhouses, and all that other jazz!

Time for a rant.

A narrowly-focused email digest that I receive (which shall remain nameless, though it isn't B-Greek) had -- as it frequently does -- mention of a seminar/course/workshop having loosely to do with the email group's primary topic. After long and tedious explanation of the course/workshop, the final paragraph noted (emphasis is mine):

These workshop (sic) have something to offer everybody. They are not strictly designed for computer types. The only prerequisites are an open mind and the desire to learn.

It sounds so nice, so pleasing, so enlightened and so innocuous. But it makes me chafe everytime I read it or something similar. One shouldn't have to list "an open mind" as a prerequiste, as if disagreeing or holding an alternate view is a sign of a closed mind. It isn't. Someone can hold an opposite opinion or position and it isn't a sign of a closed mind. And, someone may hold the same opinion and that isn't necessarily a sign of an open mind.

It's all meaningless blather and has nothing to do with anything. These sorts of "prerequisites" are useless, throwaway, make-the-author-feel-enlightened statements. If the seminar/workshop is interesting, then go, by all means. But attendence has nothing at all to do with an open mind or a closed mind. (Is my mind then closed when I'm done with the workshop?)

And -- here's a news flash for the description writer -- if someone is interested enough to do the travel and pony up the dinero to actually go to such a workshop (this one ranges from 749-2500 Euro ... and the course is in the Netherlands!) well ... that's a pretty good indication of a desire to learn (or the degree to which one is being compelled to learn).

So, my advice: be wary of anything that lists "an open mind" as a prerequisite.

OK, I'm done ranting now.

This week RBL reviews New Testament Manuscripts: Their Texts and Their World (amazon.com), an unpurchasably-priced collection of essays from Brill ($181.00!). The review is here. It all sounds interesting, but why is it so blasted expensive?! I realize Brill's primary market for these sorts of things are libraries, but why not have some sort of option whereby regular joes can purchase such things as well?

Anyway, from what I can tell from the review, I'd guess that if it sounds interesting to you then you'd also enjoy looking at Larry Hurtado's recent and much more reasonably priced book, The Earliest Christian Artifacts: Manuscripts and Christian Origins (amazon.com). One of the essays in the mondo expensivo Brill book is by Hurtado on the Staurogram. Hurtado revises and updates that work in his book on The Earliest Christian Artifacts (amazon.com) (cf. p. 135, footnote 1 where Hurtado notes that he "draws heavily upon" the essay in the Brill book).