Tag: Bible

Leprosy or Something Else?

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Most transaltions traslate the word tzaraat in Leviticus 13 as ‘leprosy,’ or Hansen’s disease. However, for years the rabbis have pointed out that the description, and the method of ‘curing’ and ‘preventing’ the disease, does not match leprosy. ‘For hundreds of years, the popular translation of [tzaraas] has been “leprosy,” and it was commonly accepted that prevention of the disease’s spread was the reason for quarantine of a suspected victim of tzaraas and the exclusion from the camp of a confirmed [metzora], the person smitten with the malady. [Rabbi] Hirsch demonstrates at length and conclusively that both of these notions are completely erroneous. Very briefly, he shows that the symptoms of tzaraas…are far different from those of leprosy.'[1] ‘The identification of biblical tsara’at with “leprosy” is unlikely, if by “leprosy” is meant Hansen’s disease; for the symptomatology provided in chapter 13 does not conform to the nature or course of that disease. Undoubtedly, a complex of various ailments was designated by the term tsara’at.'[2]

[1] Chumash, p. 609-610.

[2] The JPS Torah Commentary: Leviticus, p. 75.

Literary Devices: Chiasmus

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A chiasmus is named after the Greek letter chi (X), because it revolves around a center passage or phrase. It requires a parallel structure where the first idea is parallel to the last idea. The center of this structure is meant to convey the important message. For example, in Genesis 9:6 we see a simple chiasmus that has instructed Jewish lawgivers on how to interpret the pronouncements of God.

(1) Whoever sheds

(2) the blood

(3) of man

(3) by man

(2) shall his blood

(1) be shed

The this structure informs the reader on what should be done in matters of murder. The central idea is that murder must be tried by a human court, instead of leaving it entirely up to divine punishment, as some religions may allow. Therefore, the Ancient Jews were required to set up proper courts to administer justice according to this simple chiasmus. This is just one example of a method the rabbis used to interpret the Law.

Literary Devices: Tri-quad Parallelism

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The Bible contains many different types of literary devices. The most used device is parallelism. However, there are many different types of parallelism. One of the most overlooked forms is called tri-quad parallelism. The purpose of this device is to give a theological argument and teaching, rather than the literal story. Therefore, the story may not necessarily be in chronological, linear order. The structures are not obvious to the 21st century reader, but when studied, they demand greater respect for proper interpretation of the text.

There are three major places this can be found. The first is the creation story of Genesis 1-2:3. The second can be found in the plagues against Egypt in Exodus 7-11. Luckily, unlike in other places, Exodus tells us that the purpose of this story is to be a theological argument against the gods of Egypt. A third can be found with two occasions dealing with same person: Balaam. In Numbers 22-24, we find a talking donkey, an angel, Balak the King of the Moabites, Balaam the pseudo-prophet, and a fantastic teaching delivered by the tri-quad parallelism literary device.

The following organizes the stories to demonstrate the message that is delivered:

Set 1:

Subsection Donkey Balaam
A Sees the angel Angry at the donkey
B Sees the angel Angry at the donkey
C Sees the angel Angry—wants to strike the donkey
End Balaam sees truth that God calls the shots

Set 2:

Subsection Balaam Balak
A Blesses Israel Angry at Balaam
B Blesses Israel Angry at Balaam
C Blesses Israel Angry—wants to strike Balaam
End Balak sees the truth that God calls the shots

The Balaam story is an argument against those who use the biblical religion for self-serving purposes, as made plain by Balaam’s curse-for-hire. This teaching is reiterated in the New Testament: 2 Peter 2:15; Jude 11; and Revelation 2:14. As we see, there is a continuation of Old Testament teaching in the New Testament. Understanding the literary device instructs us what the references to Balaam in the New Testament means: Christians who are claiming they are teaching the true gospel, but in reality are not.

The important lesson to take away from the Balaam story is that although these false prophets may cause division and conflict, the Biblical faith will eventually win the day.