An ancient Coptic monastery, a hidden desert hideout, the Oval office, and Jerusalem’s Temple mount — these are a few of the stops in Terry Brennan’s latest whirlwind novel. From Lebanon to Ireland, New York to the Suez, The Brotherhood Conspiracy weaves an intricate web of secrecy, espionage and discovery.
The sequel to Brennan’s earlier debut novel The Sacred Cipher, this book continues the adventures of Tom Bohannon and his motley crew of archaeological detectives. Having already discovered a hidden Jewish temple built on the Temple mount but below the Dome of the Rock, an even more outlandish prize lures the frazzled team back to the dangerous quest of discovery.
Once again the author pursues a relentless pace using a staccato rhythm, moving the story one bite-size portion to the next. That approach may be wearisome to some readers, and is frustrating in the earlier portion of the book for those readers who didn’t just put down his earlier book before beginning its sequel. The plot keeps one guessing as the potential of an end-times return of Christ cannot be dismissed, even as the role of a **spoiler alert** newly rediscovered Tabernacle **end spoiler**, doesn’t seem to fit any popular end-times Christian fancies.
Brennan appeals to the amateur archaeologist with his mention of cartouches (Egyptian hieroglyphic ovals), discussions of Demotic and Coptic languages, and his historical treatment of the Crusaders and Jewish history. Occasionally, I found some errors in his historical facts which stood out glaringly against the overall historical emphasis in the tale. 1 Maccabees is mentioned as a book that the Council of Trent removed from the Bible (in fact it was the Protestants who removed it and Trent affirmed its canonicity), and the prophet Jonah is mentioned as having preached 40 years (instead of days) to Nineveh. The story itself stretches credulity, but the first book’s miraculous find of a centuries-old Jewish temple sets the stage for anything being possible. Brennan’s masterful character development and ability to draw out a wide range of emotions from virtually all of his characters keeps the story tethered enough to reality, that the reader goes along with the incredible — and happily at that. One other quibble with the book is its lack of illustrations or maps. At several points in the tale, a visual depiction of what the author labored to describe would have helped immensely.
Fans of archaeological fiction, in the vein of Paul Maier (A Skeleton in God’s Closet) and Don Hoesel (Elisha’s Bones), will enjoy this latest offering from Terry Brennan. Those looking for a fast-paced read with characters striving to follow God’s leading in their lives even as they battle against Islamic assassins and try to evade Israeli intelligence — on a mission for the President of the United States, no less — will also enjoy this intriguing work. I recommend the book and look forward to the third (and final?) book in this series.
Disclaimer: This book was provided by Kregel Publications. I was under no obligation to offer a favorable review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
Perhaps no chapter in the Old Testament is more foundational to the cause of Jewish evangelism than Isaiah 53. In The Gospel According to Isaiah 53: Encountering the Suffering Servant in Jewish and Christian Theology editors Darrell L. Bock and Mitch Glaser bring together an impressive group of scholars to discuss this text in full detail. The result is an academic work that aims to equip church leaders for effectively using this pivotal chapter in Jewish evangelism.
The book is divided into three sections. Part 1 coves Christian and Jewish interpretations of Isaiah 53. These first two chapters were most informative and really are worth the price of the book. Richard Averbeck surveys a wide variety of Christian interpretations, and Michael Brown masterfully gives a thorough treatment of Jewish opinions on this passage.
Part 2 is a collection of various essays on Isaiah 53 and is the weakest part of the book in my opinion. The essays themselves are fine, but there is repetition and disparity between them. Most of them spend some time discussing whether the Suffering Servant is collectively understood as Israel or should be viewed as an individual Messianic figure. These essays are written independently and not situated in the flow of the book well, so we cover the same ground over and over again. That being said, the articles do make some important points and cover different points of emphases when it comes to Isaiah 53’s development in the New Testament.
Part 3 covers Isaiah 53 in practical theology and is quite good. Mitch Glaser’s piece on using Isaiah 53 in Jewish Evangelism is excellent. His explanation of orthodox Jewish objections to Isaiah 53’s use by Christians as opposed to the average Jewish person’s more secular outlook to the passage is priceless. Too often, we assume that Jews think like Christians when it comes to God’s holiness and personal sin, blood atonement and the like, and Glaser assures us this is not the case.
The book ends with an odd concluding chapter, in which Darrell Bock excerpts several paragraphs from each of the chapters in the book. It seems a strange way to conclude a book, but I wonder if it is an attempt to forge a greater unity between disparate pieces? An appendix then includes two sample sermons on Isaiah 53.
The book points us to numerous additional resources throughout, and really does cover Isaiah 53 well. It definitely accomplishes the task it sets out to achieve. Yet the book is clearly directed toward a more scholarly audience and I believe this will limit its effectiveness. There are no transliterations of Hebrew and Greek terms provided, and sometimes there are not even short lexical definitions of them included either. The interaction with scholarly literature, too, is much more than the average lay leader is equipped to handle. Still there is a lot of value to be had in the book, and I was thankful to be reminded of how important this single chapter is for Jewish evangelism.
Disclaimer: This book was provided by Kregel Academic. I was under no obligation to offer a favorable review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
Review: Reading Textual Criticism of the Hebrew Bible by Emanuel Tov was both a joy and a challenge. I thoroughly enjoyed immersing myself in the world of the Hebrew Bible. Ancient manuscripts, Dead Sea Scroll finds, ancient versions, textual variants — all of these things stir the Bible-geek in me. At the same time, the state of current scholarship with regard to the Old Testament text can be a bit troubling to an evangelical Christian. While the New Testament stands affirmed by numerous manuscript discoveries to the extent that almost all textual critics can agree on the vast majority of the minute details of the text, the same cannot be said for the Hebrew Old Testament.
Emanuel Tov takes readers of all scholastic levels by the hand as he surveys the field of Old Testament textual criticism. This third edition of his classic textbook, explains things for the novice and scholar alike. Careful footnotes and innumerable bibliographic entries will impress the scholar, while charts, graphs and numerous glossaries keep the would-be scholar feeling like he is getting somewhere. I have no problem admitting that I am one of the would-be scholars, with barely a year of Hebrew under my belt. Yet I was able to work my way through this book, becoming sharper in my Hebrew and awakening to the many facets of the intriguing study of OT textual criticism.
Tov has departed from a more traditional stance in his earlier versions, opting instead to follow the evidence from the Dead Sea Scrolls and contemporary studies. He manages to keep away from a fatal skepticism, however, arguing that textual evaluation still has merit. The aim is still to recover the earliest possible text, but the recognition that there are often two or three competing literary editions of the text complicate the matter. An example would be the different editions of Jeremiah, with the Septuagint (LXX) Greek version differing drastically from the Hebrew Masoretic Text (MT). 1 Samuel provides another example with a Dead Sea Scroll offering perhaps a third different competing literary edition. Tov points out the two very different versions of the story of David and Goliath and Hannah’s prayer as he expounds on the problem.
Rather than trying to solve each exegetical or specific textual problem, Tov aims to illustrate the challenges facing the would-be textual critic. He surveys the textual data, and reconstructs the history of the text – giving more attention to the accidents of history, such as the destruction of the Jewish state in A.D. 70, as weighing into the nature of the textual evidence we have. Rather than the Masoretic Text gradually gaining dominance, it was the de facto winner of the “text wars”. The LXX-style Hebrew texts (which the Dead Sea Scrolls and other finds have confirmed existed), were ignored by the Jews as Christianity had owned the LXX as its own. The Samaritans had their version of the Pentateuch, and the existence of a variety of other text forms, such as those found at Qumran (the DSS) were forgotten with the cessation of a normal state of existence for Jewish people. The Masoretic text found itself with little real competition and over the years came to be further refined and stable. I should clarify here, that this is not to downplay the Masoretic text, as it manifestly preserves very ancient readings, and Tov repeatedly affirms the remarkable tenacity of the MT. Instead, Tov is saying that the majority position the MT holds among the textual evidence and in the minds of the Jewish communities in the last 1800 years should not prejudice the scholar to consistently prefer MT readings. Tov in fact claims that text types, such as are commonly discussed in NT textual criticism, are largely irrelevant in dealing with the OT text. Internal considerations are key in textual evaluation. I will let Tov explain further:
Therefore, it is the choice of the most contextually appropriate reading that is the main task of the textual critic…. This procedure is as subjective as can be. Common sense, rather than textual theories, is the main guide, although abstract rules are sometimes also helpful. (pg. 280)
Tov’s textbook goes into glorious detail concerning all the orthographic features that make up paleo-Hebraic script, and the square Hebrew script we are familiar with. His knowledge is encyclopedic, to say the least. The numerous images of manuscripts that are included in the back of the book are invaluable. His discussion on the orthographic details of the text should convince even the most diehard traditionalists, that the vowel points and many of the accents were later additions to the text, inserted by the Masoretes. Some still defend the inspiration of the vowel points, but Tov’s explanation of numerous textual variants that flow from both a lack of vowel points and from the originality of paleo-Hebraic script (and the long development of the language and gradual changes in the alphabet, and etc.) close the door against such stick-in-the-mud thinking.
Tov’s book details the pros and cons of different Hebrew texts, as well as discussing electronic resources and new developments in the study of textual criticism. His work is immensely valuable to anyone interested in learning about textual criticism, and of course is required for any textual scholars seeking to do work in this field.
Tov doesn’t add a theology to his textual manual, however. And this is what is needed to navigate OT textual criticism. After having read Tov, I’m interested in seeing some of the better evangelical treatments of the textual problems of the Hebrew Bible. I believe we have nothing to fear in facing textual problems head on. Seeing different literary editions of the text can fill out our understanding of the underlying theology of the Bible as we have it. Some of the work of John H. Sailhamer illustrates this judicious use of contemporary scholarship concerning the literary strata of the text.
Tov’s book is not law, and he sufficiently qualifies his judgments. He stresses that textual criticism, especially for the Old Testament, is inherently subjective. It is an art. And those who don’t recognize that, are especially prone to error in this field. This book equips the student to exercise this art in the best possible way. Tov walks the reader through evaluating competing textual variants, and his study will furnish the careful reader with all the tools to develop their own approach to the text. Tov’s findings won’t erode the foundations of orthodox theology. I contend that they will strengthen it. As with NT textual criticism, paying attention to the textual details has unlooked-for and happy consequences. It strengthens exegesis, and allows for a greater insight into the meaning of the text. And it can build one’s faith.
Bible-geeks, aspiring scholars, teachers and students alike will benefit from this book. Understanding the current state of OT textual criticism puts many of the NT textual debates into perspective. Christians don’t know their Old Testaments well enough, and studying the text to this level is rare indeed. I encourage you to consider adding this book to your shelf, and making it a priority to think through the challenges surrounding the text of the Hebrew Bible.
Author Info: Emanuel Tov is J. L. Magnes Professor of Bible at the Hebrew University in Jerusalem and Editor-in-Chief of the Dead Sea Scrolls Publication Project. Among his many publications is The Greek and Hebrew Bible-Collected Essays on the Septuagint (1999).
Most Christians are familiar with the story of Naomi, and her famous daughter in law, Ruth. Naomi is one of the few women whose story is told at some length in the pages of the Christian Old Testament, the Hebrew Bible. But as with so many other stories, many a reader has often wondered what it would be like to be there, living in Naomi’s day. The story as found in Scripture is evocative and powerful, but it hints at so much more.
Storytellers have long sought to embellish and add life to the stories of the Bible. Walter Wangerin Jr. takes up his pen to weave a rich tale around the life of Naomi. His novel Naomi and Her Daughters covers many Biblical accounts and situates the characters in the story firmly in a believing Jewish context. And in his storytelling, Wangerin transports us to life in Palestine circa 1100 B.C.
Without giving away the plotline, I can say he imagines Naomi’s life as a spiritual leader in the village of Bethlehem. He sees her adopting another daughter, whose story is recounted in another Old Testament book. He also recounts the tale of Boaz, finding him in other tales of Scripture. As the Biblical book of Ruth is situated before the accounts in Samuel and Kings, the mysterious period of the Judges must be its background. That era had its ups and downs and Wangerin traces the paths of the main characters through that turbulent period.
The book is a story of faith in a covenant keeping God — and of long periods of doubt. It’s a story of redemption and grace, and also the miseries of evil and suffering. War and peace, love and despair, bravery and cowardice, honor and depravity — the juxtapositions of human experience find their place in this story. The technique the author uses of bouncing back and forth between the past and the present helps the reader experience the story vicariously with all its ups and downs.
Wangerin doesn’t shy away from reading in between the lines and drawing out implications from the Scripture accounts. He puts psalms and Scripture promises in the mouths of the characters as well, and succeeds in bringing that day and age to life. In so doing, he runs the risk of interpreting accounts differently than the reader, but we will grant him this privilege. The history most likely didn’t play out as he envisions it, and at times the tale is more earthy than some readers will want. But I believe he has captured the heart and spirit of the tale of Naomi most powerfully.
Naomi’s tale has much relevance for our own day. Hers wasn’t a rosy life free of thorns. Hers wasn’t a happy-go-lucky faith detached from the realities of life in a sin-cursed and ever so fallen world. Her story is meant to inspire strong faith in a covenant-keeping God. Christians share Naomi’s God and can have Naomi’s faith. Sharing Naomi’s life story will help us find that faith, and Naomi and Her Daughters will help us in this quest.
Disclaimer: This book was provided by Zondervan Publishing for review. I was under no obligation to offer a favorable review.
Last night I had the pleasure of attending a lecture at Northwestern College here in Minneapolis with my good friend Shaun Tabatt. It was “An Evening with Dr. Michael Wise” — a very informative and enjoyable presentation on the history and nature of the Dead Sea Scrolls (DSS).
Dr. Wise is best known for coauthoring The Dead Sea Scrolls: A New Translation with Martin Abegg and Edward Cook (published by Harper San Francisco, 1986). The book was the first translation intended for the public and included many scrolls that had not previously been published. Dr. Wise is proficient in 9 ancient languages and is a true scholar. His ability to read and pronounce Hebrew and Aramaic was certainly on display last night, as was his extensive knowledge of the DSS.
His presentation followed along the lines of a brief article in the NWC college magazine entitled: Christians, Questions and Ancient Mysteries, also by Dr. Wise. I wasn’t able to find the presentation online, and so I will only be able to highlight the parts I remember.
Background
At least some of the DSS were likely removed from the temple and other areas before the destruction of Jerusalem in A.D. 70. They were secretly stashed in the caves on the north western edge of the Dead Sea near the site of Qumran. Dr. Wise described the scrolls as being more like the “Dead Sea Scraps”, with some being no larger than a thumbnail. But all told, there are 931 manuscripts found in the 11 caves of Qumran, and some of them include entire biblical and non-biblical books. These scrolls represented a substantial monetary value as the production of books was quite expensive in antiquity. Materials were so scarce, that many of the DSS were written on gazelle skins (an unclean animal).
Most of the DSS were in Hebrew (5/6), some were in Aramaic (1/6) and 20 were in Greek. About 1/3 of the scrolls were Biblical texts (225 or so), and the rest were religious texts some of which scholars believe were sectarian in nature (about 115 by his count). The sectarian aspect in Wise’s view attaches to texts about the “Teacher of Righteousness”, a messianic type figure from abut 100 years or more before Christ. Wise has some views on that figure that are not widely held among scholars, see this article in the New York Times for more.
Where Wise really shined was in drawing out the significance of the find. By all accounts it is one of the greatest archaeological finds of all time. Dr. Wise showed how both the Biblical and non-Biblical texts both have revolutionized our understanding in many key ways.
Significance of Biblical Scrolls
The Biblical manuscripts (which represent every OT book except for Esther), have moved our earliest copies of individual books of the OT up more than 1,000 years from what we had before. There was some understandable apprehension among scholars when the scrolls were first found. Would they show that our copies of the Bible were extremely flawed? Dr. Wise showed a picture of the Aleppo Codex from A.D. 954 the earliest mostly complete Hebrew Bible we had before the discovery of the DSS. Then he showed a picture of 4QDeutM, a manuscript dating to 150 B.C. (1100 years older than the Aleppo Codex). The passage contains the 10 Commandments from Deuteronomy and is identical — word perfect — to the Aleppo Codex! The accuracy level generally of the Hebrew text of our Bibles has been proven to be very high.
The scrolls also helped correct minor faults with the later copies that we have. He pointed out two cases in Isaiah 53 where letters were mis-copied resulting in unique and difficult readings. One of the largest scrolls found is a copy of the entire book of Isaiah (all 66 chapters), and that scroll corrects those readings that were handed down imperfectly by the Masoretes who gave us the Hebrew Masoretic Text (MT). He also showed where a paragraph in 1 Samuel was found in one of the scrolls that had completely dropped out of the MT.
New questions have also been raised by these biblical texts, however. A Hebrew text that follows the Greek LXX of Jeremiah for instance, was discovered in 2 scrolls. We used to think the Greek was a late corruption, but now there is evidence that two competing Hebrew forms of the book of Jeremiah were to be found in Jesus’ day. It is now known that two or three editions of most books of the Old Testament existed and were current at the time of Jesus. This is an area biblical scholars are now focusing on, the development of the Hebrew canon of Old Testament Scripture. Dr. Wise thinks we shouldn’t be afraid of this kind of inquiry, as all truth is God’s truth. He compared the differences between the editions to the sometimes widely differing English translations of the Bible available today.
Significance of Non-Biblical Scrolls
The non-biblical texts illumine the world of Jesus’ day for us like never before. There are commentaries on the biblical books which help us understand the methods of interpretation which were in vogue in the years before the New Testament authors published their interpretation of the Old Testament. We find a great degree of similarity between the methods used by second Temple Judaism and the authors of the New Testament, according to Dr. Wise. The texts also reveal the kind of ideas and themes which were common in religious thought of the day. Several scrolls reveal a great emphasis on the obscure Biblical character Melchizedek. He is viewed as a heavenly priest just one notch below Jehovah God in status. It is no wonder then that the New Testament book of Hebrews addresses how Jesus compares with Melchizedek.
Perhaps the most fascinating non-biblical find is the presence of a description declaring that the Messiah will “cause the dead to live” (or raise the dead). Nowhere in the canonical Hebrew Bible do we find a description of the Messiah raising the dead. Yet in Luke 7:22, Jesus tells the followers of John the Baptist how they can be certain that he (Jesus) is the Messiah. He lists off the things he is doing, healing the sick, proclaiming good news to the poor, restoring sight to the blind, and raising the dead. Jesus knew it was a current belief in the thought of his day that the Messiah would raise the dead. This Dead Sea Scroll (the Messianic Apocalypse) testifies to that widespread belief as well.
An ancient Coptic monastery, a hidden desert hideout, the Oval office, and Jerusalem’s Temple mount — these are a few of the stops in Terry Brennan’s latest whirlwind novel. From Lebanon to Ireland, New York to the Suez, The Brotherhood Conspiracy weaves an intricate web of secrecy, espionage and discovery. 
Most Christians are familiar with the story of Naomi, and her famous daughter in law, Ruth. Naomi is one of the few women whose story is told at some length in the pages of the Christian Old Testament, the Hebrew Bible. But as with so many other stories, many a reader has often wondered what it would be like to be there, living in Naomi’s day. The story as found in Scripture is evocative and powerful, but it hints at so much more.
Last night I had the pleasure of attending a lecture at Northwestern College here in Minneapolis with my good friend