There is still time to enter my giveaway for Zondervan’s new resource, Devotions on the Greek New Testament.
If you want to check out the book before you decide to enter, my review of it is here.
To enter the giveaway, go here.
There is still time to enter my giveaway for Zondervan’s new resource, Devotions on the Greek New Testament.
If you want to check out the book before you decide to enter, my review of it is here.
To enter the giveaway, go here.

Psalm 46, a Psalm for tragedies and disasters, reads:
God is our refuge and strength,
an ever-present help in trouble.
Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
though its waters roar and foam
and the mountains quake with their surging.There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
God is within her, she will not fall;
God will help her at break of day.
Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.The Lord Almighty is with us;
the God of Jacob is our fortress.Come and see what the Lord has done,
the desolations he has brought on the earth.
He makes wars cease
to the ends of the earth.
He breaks the bow and shatters the spear;
he burns the shields with fire.
He says, “Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth.”The Lord Almighty is with us;
the God of Jacob is our fortress.
The third part of this Psalm begins, “Come and see the works of the LORD, the desolations he has brought on the earth. He makes wars cease to the ends of the earth.” God is stronger than war—he can demolish even the strongest weapons of warfare. So in some kind of cosmic sense we don’t have to be afraid when there is violence.
“He breaks the bow and shatters the spear, he burns the shields with fire.” We might read this today as, “He crushes guns and diffuses bombs, he destroys human weapons of destruction.”
And then there is the main point of the Psalm, verse 10, followed by the refrain in verse 11 that appeared earlier in the Psalm: “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth. The LORD Almighty is with us; the God of Jacob is our fortress.”
Nature can appear to be in chaos, human actions can leave us scratching our heads, but neither the chaos of nature nor the chaos of human sinfulness can ultimately stand up to the power of God. He is exalted over the earth and over all people. He is a warrior God who declares war on war and causes all violence to end.
“The LORD Almighty,” a title for God from verse 11 and earlier in verse 7, is also sometimes translated “LORD of hosts,” or God of the angel armies. Based on these verses Martin Luther wrote, “LORD Sabaoth his name, from age to age the same, and he must win the battle.”
This Almighty warrior God is with us, present in chaos and suffering. He is the God of heavenly hosts of armies, yet he is the God of Jacob, too, a title that speaks of God’s personal relationship with his people.
He is a personal God that people can know. He invites us into an intimate relationship with him, especially when we are hurting, especially when things are going wrong.
The above is adapted from part of a sermon I preached a couple of summers ago on Psalm 46. I post in now in light of today’s awful news.

I am hosting the next Biblical Studies Carnival. (See here for the last one, by Bob MacDonald.)
The carnival is basically a long list of links, and anthology of analyses, a précis of posts, etc., etc., on all things biblical and theological in the blogosphere.
If you know of good links I should include (anything that has been or will be posted in December), please let me know.
And, since I have you here, don’t forget about the book giveaway going on now of Devotions on the Greek New Testament.
Yesterday I reviewed Zondervan’s new resource, Devotions on the Greek New Testament.
I have an extra copy to give away (not my review copy). I recommend this volume, for either you or the Greek language-lover in your life.
To enter the giveaway, simply comment on this blog post and say why it is you would want to win a copy. I will accept entries through next Monday afternoon, December 17, with 3pm EST being the cutoff.
Then if you link to this post on your Facebook, Twitter, blog, etc., come back here to tell me in the comments section that you did, and you’ll receive a second entry. I will announce the winner just before 5pm EST Monday.
If you want to check out the book before you decide to enter, my review of it is here.

Isaiah 2:2-4 shares much in common with Micah 4:1-3. But who quoted whom?
Isaiah and Micah both prophesied in the 8th century B.C. Their prophetic oracles were delivered in Hebrew, and the Greek below is translated from that. But because I’m doing Greek Isaiah in a Year right now, I’ll confine my comments to the Greek text. Of course a more thorough examination of these two passages needs to consider the Hebrew, too.
Isaiah is in black and on top below. Micah is in red and on bottom.
ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος κυρίου,
καὶ ἔσται ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος τοῦ κυρίου,
καὶ ὁ οἶκος τοῦ θεοῦ ἐπ᾽ ἄκρων τῶν ὀρέων,
ἕτοιμον ἐπὶ τὰς κορυφὰς τῶν ὀρέων,
καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν.
καὶ μετεωρισθήσεται ὑπεράνω τῶν βουνῶν·
καὶ ἥξουσιν ἐπ᾽ αὐτὸ πάντα τὰ ἔθνη.
καὶ σπεύσουσιν πρὸς αὐτὸ λαοί,
καὶ πορεύσονται ἔθνη πολλὰ, καὶ ἐροῦσιν,
καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν,
δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος κυρίου,
δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος κυρίου,
καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ,
καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ· καὶ δείξουσιν ἡμῖν τὴν ὁδὸν αὐτοῦ,
καὶ πορευσόμεθα ἐν αὐτῇ·
καὶ πορευσόμεθα ἐν ταῖς τρίβοις αὐτοῦ·
ἐκ γὰρ Σιων ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ιερουσαλημ
ὅτι ἐκ Σιων ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ιερουσαλημ.
καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν,
καὶ κρινεῖ ἀνὰ μέσον λαῶν πολλῶν,
καὶ ἐλέγξει λαὸν πολύν·
καὶ ἐξελέγξει ἔθνη ἰσχυρὰ ἕως εἰς γῆν μακράν·
καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα,
καὶ κατακόψουσιν τὰς ῥομφαίας αὐτῶν εἰς ἄροτρα,
καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα·
καὶ τὰ δόρατα αὐτῶν εἰς δρέπανα,
καὶ οὐ λήμψεται ἔτι ἔθνος ἐπ᾽ ἔθνος μάχαιραν,
καὶ οὐκέτι μὴ ἀντάρῃ ἔθνος ἐπ᾽ ἔθνος ῥομφαίαν,
καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν.
καὶ οὐκέτι μὴ μάθωσιν πολεμεῖν.
The Isaiah and Micah passages are similar thus:
The Isaiah and Micah passages differ thus:
If Micah is original, the changes between the two texts could just be stylistic and poetic variation. One author I read on this passage suggests that inverted quotations (e.g., the variations between λαός and ἔθνος) are deliberate and purposely show that a passage at hand is being quoted. If this oracle originates with Micah, then perhaps Isaiah 2:5 differs so much from Micah 4:4-7 because Isaiah used just what he needed, then made the application in his own way with, “And now, house of Jacob, let us walk in the light of the Lord.”
But if this is true, then why Isaiah 2:1? I’m not the first to notice this, but couldn’t “The word of the Lord which came to Isaiah” be perceived as Isaiah claiming the oracle as originally his own?
In the end it’s impossible to be sure. My best guess is that this is some kind of shared liturgical material that the people would have been familiar with–not just a once-delivered oracle. Each prophet used it, I suspect, for his own purposes, as God guided. Where or with whom did the oracle originate? As Origen said regarding the author of the book of Hebrews… God only knows!
I used to think it was just a scare tactic when professors of biblical languages said, “Use your Greek! Don’t let your Hebrew get rusty, or it will be gone forever!”
They were, of course, right. For various reasons I had to have a bit of lag time between Hebrew I and Hebrew II, and quite a bit fell by the wayside then. I find myself highly motivated now to keep reading Greek and Hebrew, several years in to each language.
The key question is–when? How do I find time to do that? I’m a husband, father of three kids age five and under, work full-time, take classes, and try to have some semblance of a social life.
So I try to work smarter, not harder. I take my Hebrew and Greek Bible to church with me and follow along in it–and let me here publicly apologize to my wife for asking her to carry it in her purse for me. (Bible software in church still seems a bit tacky to me.) And I try to do my personal Bible reading/devotions in another language whenever possible. For example, I’m having a blast with Greek Isaiah in a Year.
For people like me who want to keep and improve their languages, I think that sort of integration is vital. Learning Greek and Hebrew can’t be just rote study time with piles of vocabulary cards and pages of sentence diagrams. Especially for those who want to improve them, languages need to become, I think, part of life, and part of one’s regular reading and worshiping patterns.
Enter Zondervan’s Devotions on the Greek New Testament. The book fills a gap for ongoing language study that not many other resources meet, at least not in this way. It contains “52 reflections to inspire and instruct,” offered by scholars like Scot McKnight, Lynn H. Cohick, Roy E. Ciampa, Linda Belleville, Constantine R. Campbell, and more.
Readers of this blog will not be shocked that I agree with the doxological focus this volume has:
The need to know why you are studying Greek, particularly in relation to the ultimate purpose of strengthening your walk with the Lord, never fades into the background.
Each devotion is a couple of pages long, beginning with a block of untranslated Greek text and followed by English commentary on the text. The 52 reflections could be spread out over the course of a year for one a week. (Those who want to do regular Greek devotions, however, might go through the book more quickly.)
There are 28 male authors and 3 female authors, which as out-of-balance as that may sound, is actually more diverse (sadly) than many resources like this. The variety of authors, perspectives, and approaches makes Devotions on the GNT rich. The reflections are listed in canonical order, with every NT book represented except for 2 and 3 John.
The book succeeds in its effort to “instruct.” Some devotions focus on single words or phrases from the Greek text (Ciampa has a great clarifying devotion on Joseph’s righteousness in Matthew 1:19, teasing out δίκαιος ὢν in the text). Dean Deppe unpacks participles and main verbs (or shall we say, parses participles and primary predicates?) in Mark 5:25-27 to unearth more of what Mark and Jesus are up to. J.R. Dodson offers a fantastic literary analysis and sentence flow (which is presented well on the page) to ask how well the reader is doing embracing the freedom the Gospel brings.
Devotions on the GNT does “inspire,” too, and I’m encouraged that this resource exists for students of the Greek Bible like myself. However, at times I found the application sections to be a bit shorter than I’d have hoped (sometimes just a sentence or two). The reader may be perfectly capable of making the application herself or himself, but more could have been offered here.
The only other similar resource of which I’m aware is More Light on the Path (Baker, 1999). That devotional has both Hebrew and Greek, with uncommon vocabulary and parsings footnoted. But Devotions on the GNT goes more in-depth with the passage it treats, making it suitable as a true “devotional.”
After reading a given reflection, I do generally feel instructed and inspired: I feel that I’ve worked at my Greek for the day and have something to take with me. And it takes less than five minutes to work carefully through a reflection.
You can find Devotions on the Greek New Testament at Amazon or at Zondervan. In both places you can look inside the book.
I hope Zondervan publishes a corresponding Hebrew volume, and it would be a dream to see a Septuagint Greek devotional, too! Devotions on the Greek New Testament constitutes yet another step forward for language-learning students.
And keep an eye on this here blog. Within the next couple days, I’ll have a giveaway contest with an additional copy I’ve received of this book. (Update: go here for the giveaway.)
(I am thankful to Zondervan for the free review copy of this book, which was sent to me with the understanding that I would then write an unbiased review.)
Tomorrow (Tuesday) I have the final exam in my class, Use of the Old Testament in the New. That can only mean one thing, and that is that it’s time for this:

We had an active set of discussions during the first week of Greek Isaiah in a Year. We’re now up to 163 members in the Facebook group, which anyone can still join. A few folks have blogged about their reading, too (links forthcoming). Scroll through the Facebook group to see the kinds of things we’re talking about. Lots of great questions and comments already.
Tomorrow (Monday) begins week 2. Below is the schedule and text for the week, using again R.R. Ottley’s Book of Isaiah According to the Septuagint. (Find Ottley here on Amazon, here in Logos, and here as a free, downloadable pdf, since it’s public domain.)
Note that this week has a light day, with just two verses on Tuesday.
Monday, December 10: Isaiah 1:26-31
26 καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρότερον, καὶ τοὺς συμβούλους σου ὡς τὸ ἀπʼ ἀρχῆς· καὶ μετὰ ταῦτα κληθήσῃ Πόλις δικαιοσύνης, μητρόπολις πιστὴ Σιών. 27 μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς καὶ μετὰ ἐλεημοσύνης. 28 καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οἱ ἐγκαταλιπόντες τὸν κύριον συντελεσθήσονται· 29 διότι καταισχυνθήσονται ἐπὶ τοῖς εἰδώλοις αὐτῶν ἃ αὐτοὶ ἠβούλοντο, καὶ ἐπαισχυνθήσονται ἐπὶ τοῖς κήποις αὐτῶν ἃ ἐπεθύμησαν. 30 ἔσονται γὰρ ὡς τερέβινθος ἀποβεβληκυῖα τὰ φύλλα, καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων· 31 καὶ ἔσται ἡ ἰσχὺς αὐτῶν ὡς καλάμη στιππύου, καὶ αἱ ἐργασίαι αὐτῶν ὡς σπινθῆρες πυρός, καὶ κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων.
Tuesday, December 11: Isaiah 2:1-2
2 1 Ὁ λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἠσαίαν υἱὸν Ἀμὼς περὶ τῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ.
2 Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος τοῦ Κυρίου, καὶ ὁ οἶκος τοῦ θεοῦ ἐπʼ ἄκρων τῶν ὀρέων, καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν, καὶ ἥξουσιν ἐπʼ αὐτὸ πάντα τὰ ἔθνη.
Wednesday, December 12: Isaiah 2:3-5
3 καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν Δεῦτε ἀναβῶμεν εἰς τὸ ὄρος τοῦ Κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακώβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν αὐτῇ. ἐκ γὰρ Σειὼν ἐξελεύσεται νόμος, καὶ λόγος Κυρίου ἐξ Ἰερουσαλήμ· 4 καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν, καὶ ἐλέγξει λαὸν πολύν· καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ λήμψεται ἔτι ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν. 5 Καὶ νῦν, ὁ οἶκος τοῦ Ἰακώβ, δεῦτε πορευθῶμεν τῷ φωτὶ Κυρίου.
Thursday, December 13: Isaiah 2:6-10
6 ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ἰσραήλ· ὅτι ἐνεπλήσθη ὡς τὸ ἀπʼ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς. 7 ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆ αὐτῶν ἵππων, καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν· 8 καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν· 9 καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτούς. 10 καὶ νῦν εἰσέλθατε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.
Friday, December 14: Isaiah 2:11-15
11 οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοί, ὁ δὲ ἄνθρωπος ταπεινός· καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων, καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. 12 ἡμέρα γὰρ Κυρίου σαβαὼθ ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον, καὶ ταπεινωθήσονται, 13 καὶ ἐπὶ πᾶσαν κέδρον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ μετεώρων, καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν, 14 καὶ ἐπὶ πᾶν ὄρος, καὶ ἐπὶ πάντα βουνὸν ὑψηλόν, 15 καὶ ἐπὶ πάντα πύργον ὑψηλόν, καὶ ἐπὶ πᾶν τεῖχος ὑψηλόν,
And… we’ll have to wait for that sentence in 2:15 to finish next week.
See here for more resources and links to texts for Greek Isaiah. Readings from week 1 are here.

Sure, I picked a strange time to start this blog: just weeks before the birth of our third daughter. But I had good reason(s) to, as I enumerated here. Looking back on that blogging minifesto (you heard that word here first), not much of my reasoning for blogging has changed:
Two other benefits have come my way since starting Words on the Word.
First, when I began in June, I really had no intention of reviewing Bible software, and had only ever used BibleWorks 7 and 8. But since beginning the blog, I’ve been able to write in-depth reviews of BibleWorks 9, Accordance 10, and Logos 4 and 5. I’ve also compared the three (with more comparison in the offing).
Second, I’ve just completed my first week through Greek Isaiah in a Year. What began as a quick post to tell my readers I wanted to read Isaiah in Greek in a year quickly turned into a reading group on Facebook with 160 (!) members and active discussion. It’s been a lot of fun. The democratizing effect of social media has grouped together professors, students, long-time Septuagintalists, pastors, and others who just want to read Greek together.
I blog for the love of the game. This blog is not monetized at all, as the business gurus say, save for my participation in the Amazon affiliates program, described here. (Side note: a link for aiding the work of WotW via contribution of books and Bible software resources is here.)
The blog has very much been its own reward. I’ve interacted with lots of folks I never would have otherwise, disciplined myself to start (and finish!) books I might not have otherwise, practiced my writing, and generally had fun.
But perhaps the greatest contribution this blog has made–or so some people tell me–is in its introduction to the world of my 5-year-old son’s writing. I never intended to co-blog, but my son has proved more than adequate to the task.
I’ve had to slow the pace of my blogging a bit in recent weeks as schedule demands have increased. But the state of the blog is strong, and so may it remain.
If you’re looking for a Bible reading plan for 2013, here’s a simple one (pdf) that takes you through the New Testament six days a week, at the rate of about a chapter a day. Logos 5 generated the reading plan for me.
I am going to get as far as I can reading the New Testament in 2013 in Greek (see here), though it may be enough for me to stay with Greek Isaiah in a Year. (More than 150 people have already joined me in the latter.)