Saturday, March 22, 2025

Kenneth A. Kitchen (1932-2025)

I note with sadness the passing of Kenneth Kitchen, an extraordinary Egyptologist and individual. Kitchen was phenomenally prolific, an into almost every facet of the ancient Near East. His Ramesside Inscriptions alone would have secured the reputation for an Egyptological career, but Kitchen also produced hefty monographs on South Arabian Inscriptions, a collection of all the treaties and law collections of the ancient Near East (Treaty, Law, and Covenant), sorting out the Third Intermediate Period, and numerous other works.

As a scholar Kitchen was known not only for his meticulous scholarship, but for having strong opinions strongly, bluntly, and vividly expressed. These opinions were not always appreciated but Kitchen had paid the price to have them.

I had the privilege of meeting Kitchen at the Third Intermediate Period conference in Leiden. He was kind and patient with me and let me hang around him through the conference. It was worth sitting a few seats away from him so as to catch his running commentary throughout the proceedings. He would audibly interject comments like "Utter rubbish!" in the middle of presentations. He gave the keynote address of the conference. An hour and a half summary of the chronological basis of the entire Third Intermediate Period with reference to all the primary sources, given from memory without notes. At the end of the conference, he gave a summary of all the presentations extemporaneously, again without notes, with comments about what he could agree with and what he could not.

That was Kitchen as a scholar. As a person, he showed sides that did not always show up in his scholarship. One of his students told me that Kitchen was always a good Christian gentlemen. One day, one of the female students provocatively showed up to class in a diaphanous top, so Kitchen paced the class giving his lecture staring at the floor. I heard another story firsthand from a colleague who found out that Kitchen had been praying for him, unbeknownst to him at the time.

 

Friday, March 14, 2025

Marcel Sigrist (1940-2024)

I sadly just learned about the death of the notable Sumerologist, Marcel Sigrist. Sigrist was one of my professors in graduate school. Sigrist was already legendary at that time, having produced a substantial output of useful works. Sigrist always encouraged me to get more involved in Sumerian studies. He took me around the first Rencontre Assyriologique that I attended. I loved working with him.

I remember one time, sitting in the study room adjacent to the Babylonian collection in Sterling Library at Yale halfway through the semester when he was a visiting scholar. Sigrist came in to me all apologetic, saying: "I'm so sorry. I thought Jean-Guy was your first name."

 I will miss him.

 

Tuesday, February 25, 2025

Bezalel Porten (1931-2025)

I was saddened to hear today of the passing of Bezalel (Buzzy) Porten.

I first encountered Porten's work in a very early article that he wrote using Aramaic documents from Elephantine to sketch out the layout of a neighborhood in Elephantine. It was a brilliant piece of work, one that later enabled the archaeologists to identify some of the very structures that he had mapped out.

Later, when finishing my dissertation at Yale, Porten came to be a visiting scholar teaching the Elephantine texts and let me sit in on his class. When I had finished work on my dissertation and was waiting for its approval, Porten invited me to co-author an article on Aramaic funerary texts from Egypt because he wanted an Egyptologist to help. Porten was a meticulous and exacting co-author who was very particular about what he wanted. I learned much about Aramaic speakers in Egypt and how Egyptian religious formulas were translated into Aramaic. For me, however, our most exciting discovery was that the author of the Aramaic dedication on an altar from the Serapeum at Memphis was not a native Aramaic speaker, though his father, to whom he dedicated the inscription, was. We know this because some of the letters were backwards (typical of those who are new to and unfamiliar with an alphabet) and because he used the wrong tense in Aramaic to translate an Egyptian religious expression. We never would have noticed those details had Buzzy not insisted that we look at the original (or at least a hand copy) and had been a stickler for Aramaic grammar.

I had many other encounters with Buzzy over the years. Once about a proposed joint project on Idumean ostraca that never materialized but which Buzzy brought to fruition by himself (with his longtime collaborator, Ada Yardeni). Most of the time, we met at the national meetings of the Society of Biblical Literature. Buzzy was always excited to see me. He was also willing to discuss problems in the field with me, such as what the Idumean ostraca were and what social situation produced him. When I did not see him last year in San Diego, I missed him.

Though Buzzy moved easily in the scholarly world, he was a religious man. He had memorized the Tanakh and would quote it from memory and comment on it when necessary. He also used to belong to a group that read the Targums together. I remember that he assumed that all Jews were good Jews, even anciently. If someone with an Aramaic name, gave their child a name with a pagan deity as part of the name, they must not have been Jewish. Only when the evidence was incontrovertible would he consider the other alternative, which, to his credit, he did.

When Buzzy reached the other side, there were probably a crowd of people, whose story he brought to light, there to welcome him. Buzzy, if he cares about that any more, can now find out from the scribes of the Idumean ostraca, what exactly they were doing.

Rest in peace, my friend. May his memory be a blessing.

 

Tuesday, February 4, 2025

Is a Masters of Divinity Worth it?

I have heard that many faculty members have advised Latter-day Saint students to get an M. Div. degree before getting a Ph.D. in biblical studies. These students have all had seven semesters of language courses (either Greek or Hebrew) before graduating with a bachelor's degree. Is it worth getting a divinity degree?

Let's assume that you apply for and get into a top divinity school for an M. Div. degree, what does a top divinity school train you for? Being a minister in a non-Latter-day Saint denomination. Many of them appear (at least on paper) to do that very well. They offer all sorts of courses on denominational theology, counseling for pastors, and other things that a minister might need to know about for their particular denomination. Such courses may or may not be of interest to individual Latter-day Saints. Many Master of Divinity programs require prospective students to either be an active, practicing member of the denomination or sign a confession of beliefs in order to be admitted, and some are so completely non-denominational that anyone of any religious tradition may be admitted, which means that some programs would not be appropriate for Latter-day Saints.

What are the top divinity schools? That depends on whom you ask. According to this list, the top ten divinity schools are:

Degree Considered: Master of Divinity (M.Div.) degree, Biblical Languages Concentration
Number of Years to Degree: 1
Tuition per year: $7,235
Hebrew required: 2 semesters
Greek required:  2 semesters
Additional coursework: Capstone seminar
 
Liberty University
(Lynchburg, VA)
Degree Considered: Master of Divinity (M.Div.) degree, Biblical Languages (90 hour)
Number of Years to Degree: 3
Tuition per year: $24,650
Hebrew required: 3 semesters
Greek required: 5 semesters
Additional coursework: 22 other classes
 
Degree Considered: Masters of Divinity (Dual Language Track)
Number of Years to Degree: 4
Tuition per year: $21,060
Hebrew required: 2 semesters
Greek required: 2 semesters
Additional coursework: 19 other classes

Degree Considered: Master of Arts, Biblical Studies
Number of Years to Degree: 2
Tuition per year: $7,150
Hebrew required: 2 semesters
Greek required: 2 semesters
Additional coursework: 14 other courses

Biola University
(La Mirada, CA)
Degree Considered: Master of Arts (either New Testament or Old Testament)
Number of Years to Degree: 2-4
Tuition per year: $11,923 (charged by credit and averaged over 3 years)
Hebrew required: 3 semesters (for Old Testament)
Greek required: 3 semesters (for New Testament)
Additional coursework: 15 other classes for Old Testament and 16 for New Testament

Degree Considered: Master of Divinity in Bible Exposition
Number of Years to Degree: 3
Tuition per year: $13,750
Hebrew required: 3 semesters either Greek or Hebrew
Greek required: 3 semesters either Greek or Hebrew
Additional coursework: 21 other classes

University of Notre Dame
(Notre Dame, IN)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $65,025
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 24 other classes

Degree Considered: MA in Biblical Studies
Number of Years to Degree: 2
Tuition per year: $13,080
Hebrew required: 3 semesters of Greek or Hebrew
Greek required: 3 semesters of Greek or Hebrew
Additional coursework: 13 other classes

Degree Considered: Masters in Biblical and Theological Studies
Number of Years to Degree: 4
Tuition per year: $32,284
Hebrew required: 3 semesters
Greek required: 3 semesters
Additional coursework: 34 other classes

Degree Considered: MA in Biblical Studies
Number of Years to Degree: 2
Tuition per year: $6,468
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 12 other classes


A different site, however, has a completely different list:
 
(Dallas, TX)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $27,775
Hebrew required: 1 semester either Greek or Hebrew
Greek required: 1 semester either Greek or Hebrew
Additional coursework: 24 other courses

(Chicago, IL)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $30,000 ($10,000 per quarter)
Hebrew required: 3 quarters Hebrew or Greek
Greek required: 3 quarters Hebrew or Greek
Additional coursework: 24 other classes

(Durham, NC)
Degree Considered: Residential Master of Divinity
Number of Years to Degree: 3
Tuition per year: $29,200
Hebrew required: 2 semesters of either Greek or Hebrew
Greek required: 2 semesters of either Greek or Hebrew
Additional coursework: 23 other classes

(Bozeman, MT)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $26,500
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 23 other classes

(Winston-Salem, NC)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $21,220
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 24 other classes

(Nashville, TN)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $27,648
Hebrew required: 1 semester
Greek required: 1 semester
Additional coursework: 23 other classes

(Cambridge, MA)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $31,632
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 30 other classes

(Princeton, NJ)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $21,500
Hebrew required: 0 semesters
Greek required: 0 semesters
Additional coursework: 28 other classes

(Cambridge, MA)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $30,776
Hebrew required: 3 semesters of either Hebrew or Greek
Greek required: 3 semesters of either Hebrew or Greek
Additional coursework: 21 other classes

(New Haven, CT)
Degree Considered: Master of Divinity
Number of Years to Degree: 3
Tuition per year: $29,976
Hebrew required: 1 semester
Greek required: 1 semester
Additional coursework: 20 other classes.

 
Note that there is no overlap between the two lists.
 
One of the schools requires five semesters of Greek; several require three semesters of Hebrew; several require no language work at all. Only one of the schools (The Master's University) does not start the languages at the beginning level. All students to whom these programs are recommended will have already completed more language courses than the programs require. Thus the programs are of marginal utility in improving language skills.
 
The other courses may or may not be of any use to a Latter-day Saint and vary too much between schools to meaningfully compare.
 
Additionally, a prospective student will be paying an average of 22,881.60 per year just in tuition for generally three years. 

A Master of Divinity degree is a lot of time and money for minimal benefit for a Latter-day Saint. It would be of more use to them to get a different degree.

 

 

 

 

 

 

 

 

 

 
 
 
 
 
 
 
 


Wednesday, January 29, 2025

Different Levels of Scholarship

Looking up a rather obscure point in biblical scholarship, I was struck by the differences between scholars on how they dealt with the problem:

The non-scholar ignores the problem.

The theologian makes up an answer.

The third-rate scholar looks up the answer in an encyclopedia.

The second-rate scholar can explain the consensus.

The first-rate scholar can explain why the consensus is wrong.


Tuesday, February 20, 2024

Jan Assmann (1938-2024)

 I was saddened to learn that Jan Assmann passed away yesterday. Three short memories:

(1) After I presented a paper at the International Congress of Egyptologists in 2000, Professor Assmann pulled me aside and we had a long talk about what I had presented. I was flattered when he cited the unpublished version in his book, Tod und Jeneseits im Alten Ägypten.

(2) Professor Assmann was one of the outside reviewers for my rank advancement. I was told that he wrote a nice letter for me although I do not know the details.

(3) The last time I saw Professor Assmann was during the International Congress of Egyptologists at Rhodes in 2008. We shared a taxi back to the hotel from one of the venues. As ever, he was very gracious.

Professor Assmann will be known for his prodigious and thought-provoking output and his amazing erudition. Because fewer will know him personally, he will be less and less known for his gracious manner. He probably will not be known for his role as a father. He was tremendously proud of his daughters and their diplomatic efforts to bring peace to Iran.



Wednesday, October 12, 2022

Yale and BYU in the News

It is not often that two of my alma maters appear prominently in the same piece of legal analysis. Eugene Volokh uses both in his argument against secondary boycotts.

A secondary boycott is one where rather than boycott an individual or organization whom one sees as a problem, one boycotts an individual or group associated with the individual or organization whom one sees as a problem. I suppose that one can also boycott both. 

In this case, the problem is Yale's Law School's policies and their implementation go against the free speech rights of certain students but not others. (Institutionally Yale has been leaning this direction for a long time and I noticed earlier stages when I was a student there thirty years ago.) Earlier this year, Yale law students disrupted the presentation of a speaker with whom they disagreed. Yale excused the law students' bad behavior. Recently several judges have called for a boycott of hiring clerks who have graduated from Yale Law School. For a law school that has prided itself on being the number one law school in the country, having your students ineligible from receiving a clerkship based solely on attending your school is a severe blow, at least to one's pride.

As Volokh points out, this is a secondary boycott. It cannot possibly punish the perpetrators of bad policy. Instead it punishes those who are guilty of association with the perpetrators, and may be involuntary associates. I wonder how many law students decide which law school to attend based on who the dean is.

Yale's policies, however, seem to work against the preparation of effective lawyers. Law, by its nature, is an adversarial occupation. A lawyer may have to work for clients who hold opinions he or she personally is opposed to. He or she will certainly have to face legal opponents with whom he or she disagrees. Many lawyers laudably pursue conciliatory courses designed to minimize disagreements, but such a course of action may not be available in every case. Usually suppression of one's legal opponent and their right to present their case is not an option. Law schools do their students a disservice if they allow them options in law school that they are not allowed in court.

Yale Law School has since claimed to have made changes in the direction of free speech. Whether they actually have remains to be seen.

Even if Professor Volokh's understanding of the situation at BYU does not match facts on the ground (and to be fair, he proposes it as a hypothetical), his points about the problems of secondary boycotts remain.