Bruce Waltke’s Commentary on Micah is on sale for $12.90 in Accordance for a while longer. Even at its list price of $27.90, it’s a bargain.
It’s been a while since I used it in depth, but whenever I have plunged its depth, I’ve been astounded at Waltke’s attention to detail, analysis of the text, and careful treatment of the grammar (and so much more). He has other Micah volumes available, even: Tyndale and McComiskey. But this stand-alone volume is the one it seems he really wanted to write, the volume that was far too long for inclusion in any series. He says in the preface that he treated each pericope as if it were a doctoral dissertation.
When I wrote a lengthy exegesis paper on a Micah passage in seminary, this commentary was close at hand. I used the library copy extensively, then bought myself a hard copy afterwards to celebrate. (I do love the smell of Eerdmans books.) When it became available in Accordance, I quickly made it one of a handful of double purchases, where I get a book in print and Accordance, so that I could access it electronically, as well.
No kickback for me on this post… just one of the best commentaries I’ve ever used for in-depth, original language work (especially text criticism), so wanting to give it its due.
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:
The re-branded series name
Transliterated Hebrew is replaced with actual Hebrew text (yay!)
The author’s translation and visual layout of the text includes the original Hebrw 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.
Accordance 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:
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!
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.
Earlier in 2019 Zondervan released updated editions of Basics of Biblical Hebrew Grammar (Pratico and Van Pelt, now in its 3rd edition) and Basics of Biblical Greek Grammar (Mounce, now in its 4th edition), as well as a suite of accompanying aids for students learning from those textbooks.
I haven’t spent as much time with the new resources as I’d like. But I recently came across Mounce’s own short summary online of what is new and updated in his fourth edition. Here’s his list of “major improvements”:
The layout of the book has been simplified. It’s gone back to its former size (6 x 9) but with a lay-flat binding. You wouldn’t need a brick to hold the pages open.
The layout is cleaner, which makes the content less intimidating, and the Professor has been moved to the website.
Vocabulary is the same (except ἅγιος is moved forward to chapter 9). However, pay close attention to the semicolons in the vocabulary listings. They identify the different glosses for a word.
Exercises 11 and 12, which are made-up sentences, now have space to translate them; hopefully, teachers will start requiring them.
A few exercise sentences have been replaced, and the order of the parsing exercises have been re-ordered in later chapters so that they go from easier to harder. Eventually, there will be a listing of those changes.
A free set of Keynote and PowerPoint slides for both the grammar and the workbook are downloadable for free, and they use Unicode so you wouldn’t have to download a special font. (They use Times New Roman.)
The FlashWorks database, paper flashcards, and the Compact Guide have all been updated to match the changes in the grammar. Roots are added to the cards, and a downloadable PDF listing all the words in alphabetical order is available for free.
Scholarship’s new understanding of the middle voice has been included, and teachers are invited to decide which approach to use. The same goes for the debate over σα and θη forms. QC codes will point you to YouTube presentations on some of these issues.
Aspectual language is now used throughout. So the book talks about the imperfective aspect, imperfect tense, perfective aspect, aorist tense, combinative aspect, and the perfect tense. I always include the words “aspect” and “tense” to avoid confusion.
Roots have been emphasized from chapter 4 on, are listed prominently in the vocabulary sessions, so when the student comes to chapter 20 it is natural and easy to think in terms of roots and stems.
See more here. Mounce’s grammar is available here.
Zondervan has just released updated editions of Basics of Biblical Hebrew Grammar and Basics of Biblical Greek Grammar, as well as related aids for students working through those textbooks. Behold:
Zondervan Academic has sent these for review. It feels like a long time ago (though it was only 10 years) that I began learning biblical languages. I spent hours and hours combing through the previous editions of these Greek and Hebrew textbooks, filling out almost every page of the workbooks, and learning the vocabulary with the cards. So I’m excited to work through these resources and report back.
In the meantime, you can click the links below to learn more. When I post I’ll point out differences in the new editions, but please also leave comments or questions if you’re wondering about a specific aspect of these new resources, and I’ll do my best to address them in the reviews.
I’ve made a plan for memorizing verses of Scripture each week in 2019.
I intend, with God’s help, to follow this weekly plan. So far, so good! I have shared it with my congregation and wanted to share it here, in case any others have interest in joining me, or would otherwise find it helpful.
Each week there is a suggested verse or verses, spanning the whole sweep of the Old and New Testaments. There are never more than three verses to learn per week, except for the Psalm 23 week and the 1 Corinthians 13:4-7 week. Many weeks suggest memorizing a single verse.
You can find a printable/downloadable PDF of the plan right here. You’ll also find (on the first page) some notes about reading in context, as well as “16 Ways to Memorize” that could be helpful, should you choose to take this on.
Let me know if you’ll be memorizing (or reading) along!
While you can search Accordance’s existing photo resources by Scripture reference already, this is their first graphics tool that is designed to specifically open parallel to your Bible, verse by verse. It’s organized, in other words, by canonical reference.
I’ve already found this helpful for lectionary-based preaching. Simply open a Bible, click on “Add Parallel,” and open Picture the NT next to your Bible of choice (and any other parallel panes). Like so:
Images are high resolution. My understanding is that most of these images are original to this resource and don’t merely reproduce images available elsewhere.
In addition to images, there are maps:
Not every single verse of the NT is covered. John 1:1-3, for example, has no images, but it’s hard to imagine any images that would go with those verses anyway.
Even though Picture the NT functions as a verse-by-verse commentary, opening the tool in its own zone allows you to search the module through other search fields, so that you could hone in on a particular topic, for example, no matter its canonical location.
Accordance has cleverly designed the module with internal cross-references, so that if a verse would have re-used a photo elsewhere, it just hyperlinks to that other location and takes you right there.
Picture the NT currently contains the Gospels, Acts, and 1-2 Peter, with more NT pictures projected to be “added with free future updates.” It’s currently on sale; you can find it here.
Thanks to Accordance for the review copy, given to me for the purposes of this review but with no expectation as to its content.
The last two years have seen the appearance of two significant resources for Septuagint reading: the recently released reader’s Septuagint and Karen Jobes’s Discovering the Septuagint: A Guided Reader (Kregel, 2016). I reviewed Jobes’s volume here when it came out. Today Accordance Bible Software has released its edition.
A couple of quick notes: (1) Accordance set me up with a review copy so I could write about it and (2) much of the below draws on or quotes my review of the print edition, albeit with an eye toward the use of the Guided Reader in Accordance specifically.
Short, one-sentence version: Accordance takes an already good (and long-awaited) resource and significantly enhances its usability for readers of the Septuagint.
Below is a longer review of the resource, in Q & A format.
What books of the LXX are covered?
There are ten readings, meant to “give readers a taste of different genres, an experience of distinctive Septuagintal elements, and a sampling of texts later used by writers of the New Testament” (9). Discovering the Septuagint treats nearly 700 verses from:
Genesis (80 verses)
Exodus (79 verses)
Exodus 20:1–21 // Deuteronomy 5:6–21 (The 10 Commandments)
Ruth (85 verses)
Additions to Greek Esther (73 verses)
Psalms (67 verses)
Hosea (56 verses)
Jonah (48 verses)
Malachi (55 verses)
Isaiah (81 verses)
For whom is this book?
Jobes says it “contains everything needed for any reader with three semesters of koine Greek to succeed in expanding their horizons to the Septuagint” (8). This felt right as I worked through the resource. I found the book easy to understand (though I’ve had more than three semesters of Greek).
How is the book structured?
Each LXX book has a short introduction followed by a selected bibliography. Here, for example, is the intro to Jonah, shown on the Mac version of Accordance:
Next there is the passage itself, verse by verse, with the Greek text re-printed in full. Under each verse are word-by-word and phrase-by-phrase comments on the vocabulary, usage, syntax, translation from Hebrew (the book is strong here), and so on. Following each passage is the NETS (English translation) and mention of any NT use (if applicable) of the LXX passage.
The end of the book has a three-page, 33-term glossary and a two-page “Index of New Testament LXX Citations” for the books included in the reader.
What does a sample entry look like?
Here’s Jonah 4:6 in print…
… and in Accordance, which I got to in under a second by setting the search field to “Reference” and typing in “=Jon 4:6”:
What’s commendable about Discovering the Septuagint?
The very existence of this resource is a boon to Greek readers. There long has existed Conybeare and Stock, as well as some passages in Decker’s Koine Greek Reader, but readers of the Septuagint have far fewer resources than readers of the Greek New Testament.
While the text edition has plenty wide margins for students to jot down their own parsings, translations, and notes, the margins of the Accordance edition give you a plus icon that will allow you to do the same in Accordance.
Notes on the verses are often answers to questions I’ve had as I’ve read the Greek text. In this sense the reader is a great guide. For example, here is a comment from Genesis 1:4:
ἀνὰ μέσον…ἀνὰ μέσον | Idiomatic prep phrase, “between.” This is a Hebraism, so there is no need to translate the second of the pair as NETS does.
And another helpful nugget from Genesis 1:11:
κατὰ γένος | Prep + neut sg acc (3rd dec) noun, γένος, kind. Remember the nom and acc forms are identical in this paradigm. Agrees with and modifies σπέρμα.
Accordance adds hyperlinks to abbreviations, so that you only have to hover over them to see what they stand for.
What is lacking? (And how does the Accordance edition make up for it?)
The glued binding didn’t do justice to a book like this, but that’s obviously not an issue here. Plus, portability is high, and you can read your Septuagint passages at night in dark mode on iOS!
As I noted in my review of the print edition, there is a peppering of vague statements like this one on “the image of God” in Genesis 1:26: “See a commentary or study Bible” (31). And the book introductions could have done more to talk about specific Greek issues in that given book. Accordance, however, makes it super-easy to get from this resource to another, whether a study Bible or any other. Just selecting a word, for example, gives you options to search it in another resource. Like this on iOS:
All in all, Discovering the Septuagint is worth owning, and the Accordance edition significantly increases its value. There is a lot of Greek help to be had here.
Discovering the Septuagint is available in print from Kregel and here from Accordance, where it is currently on sale.
We are pleased to present the Biblioblog Top 50 for June 2018!
The Biblioblog Top 50 is the official ranking of biblical studies blogging. Although posting somewhat less regularly in recent years, the Biblioblog Top 50 is pleased to celebrate its tenth anniversary this year. Yet those whom we really want to celebrate are the many bibliobloggers who continue to inform and entertain us – with their views and opinions at the cutting edge of biblical studies.
Congratulations in particular to the Number One Biblioblogger for June 2018: Jim West.
And the moment you have all been waiting, and waiting for: here is the Biblioblog Top 50 for June 2018:
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?