Learning to Love God’s Wrath?

“But when we continued to sin against your ways, you were angry. How then can we be saved?” — Isaiah 64:5

Passages about God’s anger might not be the best worn pages in our Bibles. Our great and merciful God, a God of wrath also?

A few months into the pandemic I read an excellent book called, But What About God’s Wrath?: The Compelling Love Story of Divine Anger, by Kevin Kinghorn, with Stephen Travis. The sub-title drew me right in: “The Compelling Love Story of Divine Anger.” Love story? It might be enough for me to make peace with God’s wrath. Or be saved from it somehow! But could I learn to love God’s wrath, too?

For Kinghorn, God’s wrath is “God pressing the truth on us.” We need the truth, but sometimes we’re more motivated to hide than seek it. As Scott Sunquist says, “It’s not loving to hide the truth, and the truth is we’re not healthy…; we need to be restored, even revived.” Or if you prefer Jay-Z, by way of Omar: “You cannot heal what you don’t reveal.”

God’s wrath, then, illuminates the truth, even “pressing” it “on us.” In his wrath, God is restoring us, reviving us, and seeking to free us from the deceptions we too often tolerate or wink at or—worse—embrace.

Isaiah 64, cited at the top of this post, goes on:

All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins.

Isaiah remembers how “all of us” have failed to call on God’s name; we have not strived to lay hold of God. So God in his loving wrath has given over his people to the consequences of their sins. At times we see these just as natural consequences, but ones that are imbued with the intended goal of restoration, of returning to the Lord.

In this way Kinghorn successfully makes the point that God’s wrath does not stand in contrast to God’s love; rather, God’s wrath is perfect and in fact is “entirely an expression of God’s love, in specific contexts.” Everything God does is motivated by love and is loving, because God is love.

This is not just a neat apologetic trick to avoid some kind of epic, Star Wars-like Wrath vs. Love saga. Kinghorn makes the compelling case from Scripture that “the starting point” is God’s love, and that wrath is a sub-trait of God’s love. Is it loving, after all, to simply leave someone to their own folly, without at least first attempting to press the truth upon them? “If there is one kind of truth that we humans are adept at avoiding, it is the thought that we have been acting in a morally defective way,” writes Kinghorn. Chapter 6 (“Truth as God’s Response to Sin and Self-Deception”) is especially powerful in developing these thoughts. We need God’s wrath, because it saves us from ourselves.

The Psalms, especially the Psalms of vengeance, virtually require God’s wrath for God to be just, loving, faithful to his promises. Will this God right wrongs, or won’t he? Kinghorn puts it like this:

God is not like a judge in a courthouse, suspending his personal feelings in order to act objectively. He is more like a partner who feels affronted when her daughter is bullied in school and who takes steps to confront the offender.

This confrontation, by the way, is a kindness to both offended and offender. This is true even when the offender and offended are the same person, as in the case of “self-destructive behavior.” Hurting oneself angers God, too. Kinghorn cites Jeremiah 7:18-19:

“They pour out drink offerings to other gods to arouse my anger. But am I the one they are provoking?” declares the LORD. “Are they not rather harming themselves, to their own shame?”

“A God who cares about us would naturally be troubled,” Kinghorn concludes, “for our sake, at our sins against him.”

God’s wrath is “more than an emotion,” though. It seeks to lead people to repentance, which leads to fullness of life.

In the end, there’s a sense in which “wrath” is in the eye of the beholder: “Whether we experience God pressing the truth as God’s wrath or as God’s faithful care is, in the end, up to us.” How will we respond to God’s overtures, even when they are uncomfortable?

When I read the book two years ago, it profoundly affected me. It encouraged and strengthened me in my ministry practice. The blend of philosophy and biblical studies (assisting author Stephen Travis) is like enjoying delicious, freshly baked tortilla chips, only to have homemade guac come out a minute later to dip the chips in.

It’s no exaggeration to say I loved this book. It both fired up my theological/philosophical synapses and ministered to me, heart and soul. Never would I have expected that about a book on God’s wrath! But that may just speak to how anemic my understanding of God can be. Kinghorn and Travis will help any willing reader grow in their understanding (and love) of God.

I highly recommend the book. Check it out here.

 


Thanks to IVP Academic for sending the review copy, which did not (at least not consciously) affect how I reviewed the book.

Mental Toughness: A Review

First, a three-sentence review of the idea of “mental toughness”:

  1. I want it, I work toward it, and I want my kids to have it—especially given the global and local challenges facing us in 2022.
  2. As a practicing Christian, I wonder what “mental toughness” looks like in light of 2 Corinthians 12:9: “And He said to me, ‘My grace is sufficient for you, for my strength is made perfect in weakness.’”
  3. Those lines come from the Apostle Paul, who was as mentally tough a person as I know of, and yet he rejoiced in his weakness, because—perhaps counterintuitively—his weakness was the site of God’s strength made perfect.

Even with that re-framing in mind, “mental toughness” is a desideratum for me. So I read in its entirety HBR’s 10 Must Reads on Mental Toughness, from Harvard Business Review Press. At 160 pages—and with compact trim size—it’s one of the shorter volumes in the 10 Must Reads series, but it’s full of powerful and inspiring ideas.

Here’s the list of 10 (actually 11, counting the “bonus” article) articles in the book:

  1. “How the Best of the Best Get Better and Better,” by Graham Jones
  2. “Crucibles of Leadership,” by Warren G. Bennis and Robert J. Thomas
  3. “Building Resilience,” by Martin E.P. Seligman
  4. “Cognitive Fitness,” by Roderick Gilkey and Clint Kilts
  5. “The Making of a Corporate Athlete,” by Jim Loehr and Tony Schwartz
  6. “Stress Can Be a Good Thing If You Know How to Use It,” by Alla Crum and Thomas Crum
  7. “How to Bounce Back from Adversity,” by Joshua D. Margolis and Paul G. Stoltz
  8. “Rebounding from Career Setbacks,” by Mitchell Lee Marks, Philip Mirvis, and Ron Ashkenas
  9. “Realizing What You’re Made Of,” by Glenn E. Mangurian
  10. “Extreme Negotiations,” by Jeff Weiss, Aram Donigian, and Jonathan Hughes
  11. “Post-Traumatic Growth and Building Resilience,” by Martin Seligman and Sarah Green Carmichael

Every article has good ideas worthy of implementation. And across the 160 pages there are a handful of ideas I could probably do without. Here are some highlights:

  • In Martin Seligman’s “Building Resilience,” he talks about “post-traumatic growth” (my emphasis), a phrase I’d never heard before reading this book. He mentions post-traumatic stress disorder (PTSD) and then asks: what about the growth that can ensue after traumatic events? The best sentence in the whole book describes people who have post-traumatic growth: “They, too, first experience depression and anxiety, often exhibiting full-blown PTSD, but within a year they are better off than they were before the trauma” (29). Better off than they were before the trauma!

  • Similarly, “Crucibles of Leadership” (Bennis and Thomas) is encouraging, as it tells stories of leaders who “emerged from the crucible stronger and more sure of themselves and their purpose” (11).

  • “Cognitive Fitness” (Gilkey and Kilts) offers a two-page spread (48-49) titled, “Exercising Your Brain: A Personal Program.” Many of the ideas they offer are common sense but easy to forget (“ready funny books,” “play games,” “try new technologies,” “learn a new language or instrument,” etc.).

  • “Stress Can Be Good Thing If You Know How to Use It” (Crum and Crum) was such a good article, I emailed a link to it (with my own reflection) to my church’s elders right away. Best line: “[W]hat did you expect—that climbing Everest would be a walk in the park?” (73) The authors recommend “reframing anxiety as excitement” (74).

  • Scattered throughout some articles are pep-talky ideas I’m ambivalent about. On the first page of the first article (“How the Best of the Best Get Better and Better”), for example, there is, “[I]n sports as in business, the main obstacle to achieving ‘the impossible’ may be a self-limiting mind-set” (1). Yeah, may be. But for some things “mind over matter” may itself be a limiting approach, since it may fail to take into account external factors.

  • “How to Bounce Back from Adversity” (Margolis and Stoltz) is excellent, although I disagree with the authors’ conclusion that when analyzing setbacks, we need to stop thinking about their causes and focus instead on our response. Why not both? Interestingly, another article (“Rebounding from Career Setbacks”) has a section called “Figure Out Why You Lost” (90). On the upside, Margolis and Stoltz’s “resilience regimen” offers a series of practical and empowering questions that almost ensure forward movement. For example:

       “Visualizing: What do I want life to look like on the other side of this adversity?

       “Specifying: What can I do in the next few minutes, or hours, to move in that direction?

       “Collaborating: What sequence of steps can we put together as a team, and what processes can we develop and adopt, to see us through to the other side of this hardship?” (86)

  • Glenn E. Mangurian’s “Realizing What You’re Made Of” is the most inspirational of the articles. It begins with the provocative (ridiculous?) claim: “Those who have survived a traumatic, life-altering event often convey a curious sentiment: They wouldn’t have it any other way” (97). He then talks about working through (and with, not against) his own experience of paralysis. It’s a moving read. “In my new life,” he says, “I am able to use all of my assets, including my paralysis, to be a new kind of leader” (106).

  • There is some overlap between this and other published HBR collections. As HBR continues to publish its 10 Must Read series, and multiple other best-of collections, they’ll want to keep an eye on not overusing certain articles.

I’ll refer back to this volume again, and it took me about a year to work through it, because I kept savoring/procrastinating working through the ideas and exercises.

Find the book here, and thanks to HBR Press for sending the review copy, which did not (at least not consciously) affect how I reviewed the book.

Review: Prof. Dana M. Harris’s Greek textbook, workbook, and video lectures in Accordance

A new integrated trio of Koine Greek resources just came out in Accordance. I review them in the was-going-to-be-short-but-ended-up-longer video below. Product page links follow.

Curious to hear, especially from Greek-teaching types, if you’ve used this still newish resource from Dr. Harris, and just generally what you find helpful in teaching Greek in classroom settings.


An Introduction to Biblical Greek Grammar: Elementary Syntax and Linguistics (LINK)

An Introduction to Biblical Greek Workbook: Elementary Syntax and Linguistics (LINK)

An Introduction to Biblical Greek Video Lectures: Elementary Syntax and Linguistics (LINK)

I’ve just had this resource for a week, so I feel like I’ve barely plumbed its depths. I am planning to offer a short, four (or so)-week Greek course through Accordance soon, and I expect to be drawing lots of inspiration from Dr. Harris’s resources.

Update: for an even better review, see Brian W. Davidson’s post here.


Disclosure: Accordance set me up with volumes to review. And I lead Webinars for Accordance. That did not influence the objectivity of this post.

A Review of T. Muraoka’s “Fully Fledged” Septuagint Lexicon

Introduction

Takamitsu Muraoka’s work is a gift to all who would read the Greek translation of the Hebrew Bible.

When I first began to love reading the Septuagint, T. Muraoka’s Two-Way Index was my most valued resource. I reviewed it here.

So of course it has been with great interest and appreciation that I’ve used his “fully fledged lexicon” (X) of the Septuagint, titled A Greek-English Lexicon of the Septuagint (GELS). I review it here, with gratitude to Peeters for sending the review copy, with no expectation as to the content of my review.

The Approach of This Lexicon

First a word about the book itself: the binding is sewn and the cover is cloth. It is built to last. There could be no shoddy construction for a work of this magnitude and price, but even the publisher Brill sells multi-hundred-dollar books with glued bindings.

Why GELS?

The importance of the Septuagint does not lie merely in its value for historians of Early Judaism, but also in the fact that it embodies quite a sizeable amount of texts witnessing to Hellenistic, Koine Greek. Some of the current lexica such as Liddell, Scott and Jones, and Bauer do make fairly frequent references to the Septuagint, but their treatment, by universal agree­ment, leaves much to be desired. Furthermore, the last several decades have witnessed remarkable revived interests in the Septuagint, not only on the part of scholars interested in the history of the text of the Hebrew Bible, but also those who study the Septuagint as a Greek text with its own interests and perspectives, not necessarily as a translated text. (VII)

Consider the reader of an English translation of the New Testament. They may not know the original languages. If they don’t, they’ll be reading in translation, thinking of the text as it is in front of them. The one reading only in translation reads the text-as-received, not necessarily with an interest in the translation and production of the text. In the same way, I enjoy reading Bonhoeffer but know barely any German. I read him in English translation and except for the occasional footnote, don’t really consider the German or the particular decisions the translators made.

Here, then, is how Muraoka approaches the LXX:

Following a series of exploratory studies and debates, we have come to the conclusion that we had best read the Septuagint as a Greek document and try to find out what sense a reader in a period roughly 250 B.C. – 100 A.D. who was ignorant of Hebrew or Aramaic might have made of the translation, although we did compare the two texts all along. (VIII)

This is not, Muraoka is quick to note, the same approach as the so-called interlinear model of the New English Translation of the Septuagint (NETS). Besides, for more comparison between Greek and the Hebrew it translates there is the Two-Way Index.

How does Muraoka approach words and their definitions? Meaning is derived from how a word is used in its context: “Thus we started from the actual text, the whole text” (X). (This lexicon has evolved over time. He began with Obadiah and then the rest of the 12 prophets, to be exact.) Here it is worth quoting GELS at length:

A word is hardly ever used in isolation and on its own, but normally occurs in conjunction with another word or words. Such collocations help to establish the semantic ‘profile’ of the word concerned. Two words which are closely related may not wholly share their ‘partners,’ each thus gaining its individuality. Such in­formation about collocations a given word enters provides important clues for defining its senses and deter­mining its semantic ‘contours.’ It concerns questions such as what sorts of adjective a given noun is qualified by or what sorts of nouns or nominal entities a given verb takes as its grammatical subject or object. In ad­dition to these semantic collocations, the question of syntactic collocations is equally important: which case (genitive, dative or accusative) and which preposition a given verb governs.

Different translations and lexicons may have their different approaches, but I appreciate how clear Muraoka is about his. I greatly value his approach. For those wondering, he uses Göttingen critical editions, where they are available, then Rahlfs, with “occasional use” of the Cambridge LXX.

The Structure of the Entries

Perhaps the two most welcome contributions of this lexicon are that:

(A) Muraoka provides definitions and not merely glosses or translation equivalents.

(B) Lexicon entries not only cite but also excerpt relevant LXX passages… even including an English translation of the quoted Greek. In this, Muraoka says, “we have decided to err on the generous side” (XI)—indeed.

There are 9,548 head-words—and I thought learning New Testament Greek was a challenge! Each entry has three primary sections:

  1. The headword (lexicon entry) in bold, followed by a “morphological inventory” so you can see the lexeme in other forms (this is great for language learning). There is also an asterisk that signifies a word “not attested earlier than the Septuagint” (XIII).
  2. The “main body” of the entry, “defining senses of the headword and describing its usage” (XIII). If there is “more than one distinct sense” of a headword, Muraoka marks them off by bold numerals.
  3. A surprising but helpful inclusion: “a word or group of words semantically associated with the headword” (XV). This is reminiscent of the Louw-Nida NT Greek lexicon, and a welcome addition. There are also references to secondary literature, when Muraoka deems them relevant to understanding the word.

Muraoka’s humility and sense of humor are here, too—qualities I might not have anticipated shining through in a lexicon. He says, “(?) is a symbol of despair, indicating our inability to establish any relationship of equiva­lence between the Greek word concerned and the supposed Hebrew original of the translator” (XVI).

Entries, Compared

Here is a comparison of entries between Muraoka’s GELS and Greek-English Lexicon of the Septuagint (“LEH”=Johan Lust, Erik Eynikel, and Katrin Hauspie). The word is μακάριος, the first word in the Psalms and in the Beatitudes in Matthew. One immediately begins to appreciate the depth which Muraoka treats a word.

LEH (via Accordance):

Muraoka:

I especially appreciate that Muraoka not only defines the word, but helps the lexicon user see how it is used:

With a limited number of exceptions (see below), μ. opens, as in the Beatitudes (Mt 5.3-10), a generic, typological statement in the form of a nominal clause without a copula with the fortunate character of the subject—a human, never a divinity—formulated by means of a relative clause or a participial clause….

While I appreciate Muraoka’s in-depth definitions, I wondered if he couldn’t have also included more translation equivalents as part of the entry. While the LEH entry is rather sparse, it gives the expected “happy” and “blessed” in its entry (though GELS does list “fortunate” right away as a translation equivalent). “Blessed” doesn’t come in Muraoka’s entry until further down, and only then as a translation of a Greek example. So too with φιλέω. LEH gives “to love” and “to kiss” right away in its few-line entry. Muraoka (whose entry is much more detailed) gives the first meaning as “to find agreeable, feel attracted to,” which is comparable to BDAG’s lengthy “to have a special interest in someone or someth., freq. with focus on close association, have affection for, like, consider someone a friend.” But if it’s often (and appropriately) translated “love,” why not indicate that earlier in the entry?

This may just be personal preference, and it would be unfair to evaluate Muraoka’s lexicon on something it doesn’t set out to do—namely, to provide translation equivalents at every turn. (He does say, “Occasionally, when we saw fit, we added a translation equivalent or equivalents….”)

So perhaps the best workflow is to consult Muraoka first to really understand a word, then go to LEH for a translation equivalent if needed. No one lexicon can do it all, and Muraoka really fills a large gap with his extended treatment of words.

Typographers, Shield Your Eyes?

Typographers, shield your eyes? Okay, maybe that’s an exaggeration. And may God bless and prosper biblical language typographers!

Still, for those looking closely, there is a bit of a distraction with how the font is vertically aligned in places, both in Greek and in English. See here:

In “and” and “unmarried,” the letters appear not to be totally flush with the baseline. The letters r and n and a seem to be the most frequent offenders. And there are issues with kerning (consistent spacing between letters):

Is this picky? Maybe. Could I do better? No way. I can’t imagine how hard it is to typeset a multi-language book like this. It is a little distracting, though, so I just try not to notice it.

Ordering Info

My only wish now is that Peeters would consider licensing this lexicon to Accordance Bible Software, where I would find it immensely useful. However, the bound edition is beautiful, and I do actually appreciate leafing through a print lexicon, just like I did in the olden days.

Any of the above critiques are far outweighed by the impressiveness of this lexicon. Kudos and thanks to Prof. Muraoka and others involved for producing such a fine resource.

And thanks again to Peeters for the review copy. Find the book here at their Website, and here via Amazon (affiliate link).

Expect, God willing, more Septuagint resource reviews in the weeks ahead.

Review: HBR’s 10 Must Reads on Public Speaking and Presenting

You probably already realize how much of in-person communication is non-verbal. But did you know that audiences perceive non-verbal signals as having more weight than the words you are actually saying?

Nick Morgan notes as much in his Harvard Business Review article, “How to Become an Authentic Speaker”:

If your spoken message and your body language are mismatched, audiences will respond to the nonverbal message every time.

Why?

You’re probably coming across as artificial. The reason: When we rehearse specific body language elements, we use them incorrectly during the actual speech—slightly after speaking the associated words. Listeners feel something’s wrong, because during natural conversation, body language emerges before the associated words.

Recently in a natural conversation I tried to notice which came first—my hand gestures or the words they accompanied. And Morgan is right!

So if you’re going to script non-verbals into your public speaking, well… maybe just don’t. Those need to be natural, or the listeners will know something is off.

Morgan’s article is in HBR’s 10 Must Reads on Public Speaking and Presenting, a compelling and informative read that has already helped me as a preacher.

Here is the list of articles included:

  • “How to Give a Killer Presentation,” by Chris Anderson
  • “How to Become an Authentic Speaker,” by Nick Morgan
  • “Storytelling That Moves People: A Conversation with Screenwriting Coach Robert McKee,” by Bronwyn Fryer
  • “Connect, Then Lead,” by Amy J.C. Cuddy, Matthew Kohut, and John Neffinger
  • “The Necessary Art of Persuasion,” by Jay A. Conger
  • “The Science of Pep Talks,” by Daniel McGinn
  • “Get the Boss to Buy In,” by Susan J. Ashford and James R. Detert
  • “The Organizational Apology,” by Maurice E. Schweitzer, Alison Wood Brooks, and Adam D. Galinsky
  • “What’s Your Story?” by Herminia Ibarra and Kent Lineback
  • “Visualizations That Really Work,” by Scott Berinato
  • (“bonus” article) “Structure Your Presentation Like a Story,” by Nancy Duarte.

I don’t think there’s a dud in here. Chris Anderson’s lead article is an inside look into the world of TED Talks. As the curator of the conferences, he’s coached plenty of speakers, and here distills some of his advice.

I especially appreciated the focus in a few articles on good storytelling. Even if data is part of a presentation, tell a story about it, rather than presenting it in drab charts and graphs. (Or use charts and graphs, but make them visually compelling.) “What’s Your Story” is about how to frame and re-frame career transitions—especially relevant to the so-called “Great Resignation” happening across workplaces today.

Harvard Business Review and its books have always appealed to me, though as a church leader I often have to translate the wisdom into a somewhat unique context. This particular volume, however, is immediately relevant to anyone speaking or presenting to people.

Check it out here.

Tempered Resilience (Tod Bolsinger)

Book cover of Tempered Resilience

 

The best way to introduce you to Tod Bolsinger’s new book is through a couple of quotations that wowed me:

A teachable learning mindset leads to a greater capacity for staying in a difficult position, taking on a particularly difficult task or standing up to resistance, because there is an inherent assurance that if all else fails this trial will—if nothing else—lead to further growth.

This sobering word, too:

A major difficulty in sustaining one’s mission is that others who start out with the same enthusiasm will come to lose their nerve. Mutiny and sabotage came not from enemies who opposed the initial idea, but rather from colleagues whose will was sapped by unexpected hardships along the way.

And this, which I shared with our church’s leadership and several other pastors I know:

One of the genuine crises of Christian leadership today is how inward focused it is. A movement founded on the salvation and transformation of the world often becomes consumed with helping a congregation, an organization, or educational institution survive, stay together, or deal with rampant anxiety (often all at the same time). It’s not enough to turn around a declining church, resolve conflict, restore a sense of community, regain a business’s market share, return an organization to sustainability, or even “save the company.” The question before any leader of an organization is “save the company for what?”

Bolsinger’s guiding metaphor is from blacksmithing: “To temper describes the process of heating, holding, hammering, cooling, and reheating that adds stress to raw iron until it becomes a glistening knife blade or chisel tip.” Others may find his drawing on the blacksmithing process more compelling than I did. I would have gladly taken Bolsinger’s wisdom straight up, sans analogy. (As in the quotes above.)

If you thought being sabatoged was unique to you? Par for the course, apparently. Bolsinger doesn’t deny the reality of church dysfunction; he seems to assume it. But then he equips the reader with how to lead resiliently in the face of adversity–even adversity coming from within. (“The call is coming from inside the house.”)

Bolsinger describes a “six-step process”:

1. Working: Leaders are formed in leading.
2. Heating; Strength is forged in self-reflection.
3. Holding: Vulnerable leadership requires relational security.
4. Hammering: Stress makes a leader.
5. Hewing: Resilience takes practice.
6. Tempering: Resilience comes through a rhythm of leading and not leading.

Despite a few dry moments or chapters that I thought could have been edited down, Tempered Resilience is an encouraging and empowering read. It’s offered me great encouragement these last few months, as well as given me a framework and tools to better understand the “crucible” of church leadership.

Tempered Resilience is available here (IVP) and here (Amazon/affiliate link).

 

Thanks to the good folks at IVP for the review copy, via NetGalley, sent without expectations of the content of my review.

Kevin J. Youngblood’s Excellent Jonah Commentary, Second Edition

 

I preached through Jonah in Advent 2014. It remains one of my favorite series to prepare and preach–unlikely liturgical pairing notwithstanding.

In those days, I read as many Jonah commentaries as I could get my hands on. Kevin J. Youngblood’s rose to the top. Then it was part of a series called Hearing the Message of Scripture. Now it has been released in its second edition, with the series name being changed to the less exciting Zondervan Exegetical Commentary on the Old Testament, to bring OT volumes in line with the NT volumes of the same overall series.

Zondervan was gracious to send me a review copy of the Second Edition.

The changes are minor, and they are really only three:

  1. The re-branded series name
  2. Transliterated Hebrew is replaced with actual Hebrew text (yay!)
  3. The author’s translation and visual layout of the text includes the original Hebrew text now, too

Here, for example, is how that text layout section has changed (the new edition is the one on the bottom):

 

 

Otherwise, the text is identical to the first edition. (Even the Bibliography has not been updated, from what I can see.) So if you own the first edition, there’s no need to also get the second. But if you don’t own this commentary, by all means, check it out from a library or purchase it. Even if you don’t know Hebrew, this is an excellent guide to a beautiful and challenging biblical book.

For my full review of the first edition (which all applies to the second edition), see here.

 

Göttingen Septuagint in Accordance (Lowest Sale Price)

Septuaginta.band 1Accordance Bible has put its Göttingen Septuagint on sale, at its lowest price ever. There are 19 volumes, which span 34 Septuagint books. As Brian Davidson notes, Logos has five LXX volumes not in Accordance (Judith; Tobit; 3 Maccabees; Wisdom of Solomon; and Susanna, Daniel, and Bel et Draco), while only Accordance has the 2014 2 Chronicles. Neither has yet digitized the recently released Ecclesiastes volume.

$499 for the in-progress critical edition is not cheap, but serious students of the Septuagint will receive at least that much value from the modules. The Genesis print volume alone retails for about $250. The Accordance versions are morphologically tagged, so you never have to guess at a parsing or translation equivalent. As with all Accordance texts, Göttingen integrates seamlessly with lexicons, parallel texts, and other resources.

Here’s what the recently released 2 Chronicles volume looks like, with its apparatus open at bottom and two English translations of the Septuagint also open:

 

2 Chr LXX in Accordance

I’ve noted elsewhere that the critical apparatus in the Göttingen Septuagint is a text criticism workout. I’ve posted here and here about how to understand and use its apparatuses. Accordance hyperlinks all the abbreviations (everything in blue and underlined in the screenshot above is a hyperlink). The expanded abbreviations don’t mitigate the need for Latin and German in understanding the apparatus!

Apparatus Search Fields
Apparatus Search Fields

What especially sets Accordance apart from Logos is Accordance’s use of search fields in the apparatus, so that you can select a search field and run a more targeted search. I’ve found this most useful for when I’m trying to get a handle on how a particular manuscript might have treated the text. You can also search the apparatus by Greek content, so could see, for example, all of the Greek words that get treatment in the apparatus.

When I read through LXX Isaiah (mostly using Accordance) a few years ago, I made heavy use of Accordance’s “Compare” and “List Text Differences” features. This way you can see at a glance where Göttingen and Rahlfs or Swete differ on the book you’re looking at.

Do you want to really geek out on using the Septuagint in Accordance? Here‘s a post I wrote for their blog the other day, on using Accordance to generate a list of Greek vocabulary that New Testament readers might want to consider when coming to the Septuagint.

 

 


 

Disclosure: Accordance set me up with the 2 Chronicles volume to review. And I lead Webinars for them. That did not influence the objectivity of this post.

Chemex Might Make You Not Want to Use Your Regular Coffee Maker Again

It was fawning interest at first sight and then love at first drink with the Chemex Filter-Drip Coffeemaker.

I love to drink coffee, and the fact that our coffee of choice is Peet’s made me think I was kind of a coffee snob. (Wonderfully, our local grocery store sells Peet’s whole bean by the package, and often on sale.) But deep down inside I knew that my reliance on a standard coffee maker–and only very occasional use of a French press–meant coffee brewing snobbery was still an aspiration.

Chemex scratches that itch, but in a non-pretentious way. I’ve been enjoying regular use of the Ten Cup Glass Handle Chemex for the last couple weeks, which Chemex kindly sent my way for review.

It comes with its own filters. Behold:

Chemex even included an awesome leather coaster to put the glass on.

Now, it’s time to make the coffee. Pretty simple (and there was an instruction sheet included):

  • Grind the beans, medium coarse
  • Put them in the filter on top of the glass brewer
  • Boil the water (Chemex has this sweet looking thing, but I just used my tea kettle)
  • Pour the water over the beans and let them “bloom” for 30 seconds (Chemex tells me the bloom is “escaping gas that has been trapped in the beans during the roasting process”
  • Pour water over the beans, so that it goes almost to the top of the glass
  • Repeat

This is the smoothest cup of coffee I’ve ever had at home. There’s not an ounce of sludge, anywhere in sight. Even the pour from the Chemex to mug is perfectly clear and clean. Here’s an image of the drip brewing:

Mmmmmmm.

Drinking coffee from the regular coffee maker the next day was a serious step down. (Don’t get me wrong; I’m grateful for coffee in all its forms!) I had no idea what I was missing.

The design is awesome. The glass is strong. The filters are easy to use and don’t leak. The handle makes pouring easy. Maybe the only thing I’d add is some kind of cozy or heat cover. You can put this on the stove on low heat (if gas or glass stove top), but then I’d have to remember it’s there! (I.e., no auto-off.) But I put the brewed coffee right into a Thermos, so that works out well.

Learn more about the Chemex at its product page here. Two thumbs (or in this case, mugs) up!

5 Forthcoming Reviews

Just a short “in the mail” post today to share five reviews you can expect to read here in the coming weeks and months:

 

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  1. First Raise a Flag: How South Sudan Won the Longest War but Lost the Peace (Oxford University Press)  

    This book just arrived in the mail yesterday. Some years ago I read a few books on the Rwandan genocide, and have had occasional interest in African history. Time to reactivate that interest and learn more about what’s been happening in Sudan. (LINK)

     

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  2. The 13.1 GoneForaRun running journal  

    It will be hard to top the Believe training journal I use now, but this one looks good so far. (LINK)

     

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  3. Old Testament Hebrew vocabulary cards  

    I learned Hebrew using these more than 10 years ago; now the Basics of Biblical Hebrew suite from Zondervan is in a new edition, so I’m re-learning with the updated cards. (LINK)

     

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  4. A sweet leather wallet from Galen Leather  

    It holds a pen! Cards! A notebook! Money! (money sold separately) It looks, feels, and smells amazing. (LINK)

     

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  5. Harvard Business Review’s new book, Why Do So Many Men Become Incompetent Leaders? (and how to fix it)  

    I just finished the book yesterday, so will probably post about that next. (LINK)