The pre-order price at Hendrickson is a bargain for how valuable a resource this is. Check it out here.
I was surprised and saddened to receive an email the other day announcing that BibleWorks is closing:
BibleWorks has been serving the church for 26 years by providing a suite of professional tools aimed at enabling students of the Word to “rightly divide the word of truth”. But it has become increasingly apparent over the last few years that the need for our services has diminished to the point where we believe the Lord would have us use our gifts in other ways. Accordingly as of June 15, 2018 BibleWorks will cease operation as a provider of Bible software tools. We make this announcement with sadness, but also with gratitude to God and thankfulness to a multitude of faithful users who have stayed with us for a large part of their adult lives. We know that you will have many questions going forward and we will do our best to answer some of them here.
The use of Bible software has been integral to my sermon preparation and teaching and small group leading these last five years. BibleWorks was my first foray into Bible software and always will hold a special place in my heart. One of my very first blog posts was this one on BibleWorks and the Septuagint, followed by a post called “BibleWorks in the Pew?” That led to a six-part review of BibleWorks 9, followed by some posts on BibleWorks 10, the 2015 and most recent release. From there I reviewed Accordance and Logos, culminating in this 2012 comparative review, which is by far the most-visited post at this blog.
The BibleWorks transition to Mac has been a little bumpy, so I haven’t used it nearly as much in the last couple years, although I still remember buying a used PC laptop for the sole purpose of having a machine to run BibleWorks on!
In the meantime, BibleWorks 10 is set to receive support for existing users for the foreseeable future, and until June 15, you can purchase it at $199, by far the lowest price the program has ever been.
There is some ambiguity remaining with the program’s future, although founder Michael Bushell has since elaborated on a forum post here. It looks like either open-sourcing BibleWorks or selling it are not on the table.
BibleWorks has been a big part of my ongoing journey through the Bible via Hebrew and Greek, so like many others, I am sad to see it close. Thanks be to God and to the staff for the many years of ministry and good programming BibleWorks has offered!
a Reader’s Edition of the Septuagint.
The basic idea behind a reader’s edition is to provide an edition of the ancient text – in our case Rahlfs-Hanhart’s – annotated with running footnotes with lexical information. Since most students and scholars of biblical studies are most familiar with New Testament vocabulary, picking up a Septuagint can make for a challenge. Our reader’s edition seriously reduces that challenge by providing the footnotes for rarer vocabulary, thereby making the reading experience much more seamless and less intimidating.
Here is a sample page, taken from the dedicated Website set up for the Reader’s LXX. Feast your eyes on this:
In advance–many thanks to William and Gregory and all the others working so hard to bring this volume to completion and into our hands!
Easter is near, the time of year where—if I haven’t already reached for it recently—I pull out my favorite Gospels resource: Synopsis of the Four Gospels.
There are three versions of this resource of which I’m aware:
– an all-Greek one (complete with Latin title: Synopsis Quattuor Evangeliorum)
– an all-English one
– the one linked above, which has both Greek and English
I love the color. The binding is secure. The size is beautifully large but not overwhelmingly so. My copy, though I got it used some years ago, even smells good. It might be the aroma of the Holy Spirit.
For those seemingly rare but delightful stories, parables, or teachings that all four Gospels treat, the Synopsis is a great way to see everything lined up together. Each year I choose whichever Easter account is the Gospel lectionary for the day, but I always look at all the Gospels side by side before preaching about the story of the resurrection.
Here are some pictures:
And if you really want to get into this text, check out this review—more of an homage, rightly—at the Bible Design Blog.
God’s covenant people have always needed a mediator. And God—with limitless grace—has always sent mediators to the people.
A mediator joins two parties together, stands in the gaps, bridges their conflict. A mediator is “a go-between,” a re-negotiator, an arbitrator. An effective mediator is a miracle worker.
Scripture narrates a familiar pattern: God makes covenants with his people; his people break them; God uses mediators to make peace.
The Greek word for mediator is μεσίτης (mesitēs). Careful readers of Scripture know that “the idea of mediation and therefore of persons acting in the capacity of mediator permeates the Bible” (New Bible Dictionary, 3rd edition). However, the word mediator=μεσίτης (mesitēs) occurs only six times in the Greek New Testament.
Three of those uses are in Hebrews (8:6, 9:15, and 12:24). Two are in Galatians 3:19-20. And one is in 1 Timothy 2:5, a theologically rich verse:
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human….
The concept and practice of mediation (think: sacrifice, atonement) does indeed fill the pages of the Old Testament. Most of the New Testament uses of mediator, in fact, reference the old covenant. So I found it especially fascinating when I learned that mediator=μεσίτης (mesitēs) occurs only once in the Greek Septuagint.
It comes up in a striking passage in Job 9:33.
Job has already lost everything. But we remember as he utters these words in chapter 9 that the Bible describes him as “blameless and upright, one who feared God and turned away from evil.” It said he would “rise early in the morning and offer burnt offerings,” just in case his children had sinned. He covered all his bases. He kept at least the semblance of a covenant with God.
And yet Job senses a breach. All manner of tragedy has befallen him, and everyone around him tells him to curse God. He won’t, but still he feels at odds with God. Job says to the Lord:
… you are not a mortal like me, with whom I would contend,
that we should agree to come to trial.
Would that there were a μεσίτης/mesitēs/mediator for us and an investigator
and one to hear the case between us two.
(This is from the NETS translation, which translates μεσίτης as arbiter.)
Job longs for a mediator, an arbiter between him and God. An “umpire,” the NRSV says, translating the Hebrew.
Again, Job calls for a mediator, even though we have no narrative evidence that he broke a covenant with God! He acknowledges that he can’t “contend” with God as in court, but still yearns for a “mediator” to bridge the gap between him and God.
And now, for the pastoral payoff:
If Job, who led a blameless life, thought he needed a mediator to get to God, how much more do we, God’s not-blameless people, need a mediator to be in the presence of a perfectly holy God?
We who would read the Bible experience hindrances in our quest. I am interested especially in the competing values that create internal conflict, keeping us from Scripture reading. We do well to think through what other values we have that potentially undermine our goal of spending time reading the Bible.
Readers of this blog know how much I value reflection on and study of Scripture, down to the verse, word, and even ἰῶτα. I love reading Scripture atomistically. But I hope that kind of reading is always an accompaniment to (not replacement for) reading Scripture as a narrative, paying attention to its grand sweep. Reading Scripture slowly and word-by-word goes well with reading Scripture in big chunks.
Until recently I have underestimated the impact of chapter and verse divisions on my ability to engage Scripture fully. I have nothing against versification per se, but even the most casual Bible readers are likely to have a sense that those ways of marking the text are later additions and not present in the first manuscripts themselves.
Not that we can get back to some sort of pure, unadulterated “early church” experience of reading Scripture, but can we at least try to simulate the experience of original hearers.
An article by Ruth Graham in Slate recently reminded me of the advent of reader’s Bibles, which present the Bible in single-column, verse-less, novel-like format for more fluid reading.
Crossway has been kind to send the ESV Reader’s Bible, Six-Volume Set for me to review. I’ll write more in the future, but for now I want to comment on my experience of reading Scripture with the ESV Reader’s Bible. I want to say just two things at the outset.
1. This Reader’s Bible is beautiful. The production and presentation of Scripture is unlike anything I’ve seen.
The binding, layout, and font are all gorgeous. I don’t love the graphic surrounding “ESV” on the binding, but that’s a minor quibble.
2. This Bible more than any other has facilitated my being fully absorbed in the biblical text.
I’ve had inspiring and Spirit-filled reading experiences already (and I’m only up to Genesis 22). To be clear, the experience is due primarily to the power of Scripture and the Holy Spirit who inhabits it. No binding or font choice can bring that about. But this reader’s Bible removes what I didn’t realize were distractions to prolonged reading: verses, chapters, headings, study notes, cross-references, etc. I don’t even know which chapter of Genesis I’m on sometimes, and I don’t want to stop reading. That’s a win on the part of Crossway, and (especially) a shout-out to the power of Scripture.
Here’s the link to the Reader’s Bible page at Crossway (here on Amazon). It’s not cheap, but it’s also reasonably priced considering its value (and the immense value of the Bible itself). This fall there is also a paperback version coming out, available now through CBD.
In future posts I’ll write more about the ESV translation itself, the font and layout specifics, and more, but for now I wanted to share how valuable and formative it’s been for me to use this edition for reading Scripture and getting caught up in its beauty.