Splits to self-hosted

Since it has always been hard to decide whether to write in English or Swedish and since the Gothic bible text needs Javascript (which is not allowed by wordpress.com) to change between transcriptions, I split the blog like this:

weihos.eu/ will be in English. It will feature the Gothic text in standard transcription (Y=w) and articles will be rather deep about stuff that is relevant to any Christians.

yeihosbokos.wordpress.com/ will be in Swedish. It will feature the Gothic text in Yeihos Bokos transcription (Y=y) and articles will cover issues mainly related to the Jehovah’s Witnesses and Swedish society.

Actually I don’t want to blog and now I have two blogs, but that is what you get when you realize at an age of 25 that you cannot trust most of your friends or institutions and that you have to research everything for yourself, then is denied the medium to inform your friends about what you discovered.

Eftersom det alltid varit svårt att bestämma sig för om man ska skriva på svenska eller engelska och eftersom den gotiska bibeltexten kräver Javascript (vilket inte tillåts av wordpress.com) för att byta mellan transcriptioner, delar jag bloggen så här:

weihos.eu/ är på engelska. Den har den gotiska texten i standard-transkription (Y=w) och artiklarna är ganska djupa om grejer som berör alla kristna.

yeihosbokos.wordpress.com/ är på svenska. Den har den gotiska texten i Yeihos Bokos-transkription (Y=y) och artiklarna berör mestadels Jehovas Vittnen och det svenska samhället.

Egentligen vill jag inte blogga och nu har jag två bloggar. Men det är vad som händer när man inser vid 25 års ålder att man inte kan lita på de flesta av sina vänner eller institutioner och att man måste forska i allting själv, och sedan förvägras det medium där man skulle informerat sina vänner om vad man fann.


When will autonomous lorries break through?

As with all discussions of technology that is so new it doesn’t really exist yet, some people compare it to successful inovations (e.g. the Internet) in order to preridicule the pessimists, and some compare it to market failures (e.g. video conferences) in order to make the optimists sound suspect. There is a middle outcome too, that of robotic vacuum cleaners that are slowly gaining market share and that of the paperless office that came somewhat true but didn’t defeat the office stuffed with paper.

An autonomous car turns right in a crossing

The image above exemplifies just a few issues that driverless cars need to be able to handle. It is going to turn right in the crossing and the sun is reflected in the side-window of the green car. An experienced human driver would realize that it is impossible to know whether the car behind the green car blinks left or not, due to the reflection of the sun, so he/she will wait a little. Can a robot ever be sure that a flashing indicator is unlit?

Two likely Semitic loanwords in Gothic

Reconstructing Gothic, some say, involves a lot of extrapolation. Apart from Latin and Greek, there are not many sources of Gothic loanwords that are reasonably close to Gothic in place and time and that have a preserved corpus predating the Gothic. If there was, reconstruction would be based on interpolation which is more reliable than extrapolation. But there is Hebrew. Here are a few passages involving Gothic and Hebrew ”ak” – a contrasting adverb or conjunctive, and the Gothic word for house ”gards” compared with the Hebrew word for a temporary dwelling-place for guests ”magor”.

𐌰K (ak)
— MS: Italy, 500 CE, text-type: Moesia 350 CE
Matthew 6: 18, except
ei ni gasaiwaizau mannam fastands ak attin þeinamma þamma in fulhsnja
Matthew 7: 21, but only
ni wazuh saei qiþiþ mis frauja frauja inngaleiþiþ in þiudangardja himine ak sa taujands yiljan
attins meinis
Matthew 9: 17, but rather
niþþan giutand yein niujata in balgins fairnjans … ak giutand yein juggata in balgins niujans
Mark 1: 44, but
saiw ei mannhun ni qiþais yaiht ak gagg þuk silban ataugjan gudjin
John 16: 26, 27, for/since
ni qiþa izyis þei ik bidjau attan bi izyis ak silba atta frijoþ izyis unte jus mik frijodeduþ
Ephesians 2: 9, 10, for/for indeed
ni us yaurstyam ei was ni wopai ak is sijum taui

אך (ach)
Genesis 9: 4, but/only/except — MS: 1 000 CE, text-type: 600 CE Masoretic
נתתי לצם את-כל אך-בשר בנפשו דמו לא תאכלו
Leviticus 21: 23, but/only — MS: 1 000 CE, text-type: 600 CE Masoretic
ומן-הקדשים יאכל אך אל-הפרכת לא יבא
Isaiah 45:14, for/for … except — MS: 200 BC Dead Sea scroll
ואליכי יתפללו אך בכי אל ואין עוד אל והים

𐌲𐌰𐍂𐌳𐍃 (gards) masculin noun
— MS: Italy, 500 CE, text-type: Moesia 350 CE
Matthew 5: 15, house/room
jah liuteiþ allaim þaim in þamma garda
Matthew 9: 6, home/place
urreisands nim þana ligr þeinana jah gagg in gard þeinana
Mark 3: 25, household
jah jabai gards yiþra sik gadailjada ni mag standan sa gards jains

(magor) masculin noun, related to גר (geir) sojourner and גור (gour) sojourn
Genesis 12: 10, sojourn — MS: 1 000 CE, text-type: 600 CE Masoretic
וירד אברם מצרימה לגור שם כי-כבד הרעב בארץ
Genesis 37: 1, sojourning-place — MS: ca 50 BC DSS
[וישב יעקב ב]ארץ מגורי אביו בארץ [כנען]
Psalm 55: 16, camps?, Greek has παροικίαις — MS: 1 000 CE, text-type: 600 CE Masoretic
ירדו שאול חיים כי-רעות במגורם בקרבם
Haggai 2: 19, barn/granary — MS: ca 50 BC DSS
[העוד הזרע במ]גורה [ועד הגפן והתאנה והרמון ועץ הזית לא] נשא [מן היום הזה אברך]

First Post

This blog was started in spring, a couple of weeks before the pesach and memorial of Messiah’s death. Spring is a time of year when mankind remember its strife for liberty. And freedom sure was a characteristic of the theology of Jesus.

Freedom from what? From the power structures and double standards of established contemporary leaders. It did not go without conflict and they had him executed after three years.

When a person is dead, he can no longer influence society directly, so Jesus charged his disciples with continuing God’s ministry. Each year when they assembled to eat unleavened bread, they recalled how people, because they did not really know God, allowed them selves and their children to be misled by their religious leaders (Matthew 9:36) and allowed even the execution of some of God’s messengers (Luke 20:9-19).

When we remember Christ’s death, it does not matter so much if we do it exactly at the start of 14 Nisan, what ingredients are used, how many share the meal or what procedures are followed. What matters is to remember the never ending strife for freedom we have inherited, and a search for God’s true character and will. We have to be brave.