3️⃣ NEW releases from OXFORD UNIVERSITY PRESS!

[R. Mansfield]

Announcing 3️⃣ NEW releases from OXFORD UNIVERSITY PRESS for Accordance Bible Software!

 

[Brian W. Davidson]

What?!?! You have got to be kidding. This is amazing and so long awaited.

[ukfraser]

Hi, im a bit confused ( and have already bought all three!)

 

There is no apocrypha notes in the noab. When i checked the product page a few hours ago, there was a note that the apocrypha notes are not included but would be available in an update in the future. When i checked the product page again a few minutes ago, the note has been removed. Will we be getting the apocrypha notes in the future?

 

Really pleased my upgrades for jsb and jant went through with no delay. Many thanks for these.

[Mark Allison]

There is no apocrypha notes in the noab. 

 

 

Make sure you've updated to version 1.1

[ukfraser]

Thanks Mark, its not showing up in updates since i downloaded and was in easy install (i did check before i posted) and cant add screenshot. Im Working on Ios.

Edited February 25, 2019 by ukfraser

[Mark Allison]

Try deleting and downloading again with Easy Install. It's showing up for me on my iPad as version 1.1.

[Brian W. Davidson]

When I deleted it on my iPad and downloaded it, the Apocrypha is there. Y’all rock.

Edited February 25, 2019 by Brian W. Davidson

[ukfraser]

Try deleting and downloading again with Easy Install. It's showing up for me on my iPad as version 1.1.

Brill, many thanks

Success

 

;o)

[Gedalya]

Excellent additions to the Accordance Library!

[ukfraser]

Rick, thanks for updating all the threads making sure we all know about them. Sterling work!

 

I still cant get over how you managed to give us jant and jsb at upgrade prices, we certainly wouldnt get that if we were buying them as hard copies!

 

Everyone else, please now buy these resources so that oup can see just what an excellent reseller the accordance team are so they can bring us more oup publications!

Edited February 25, 2019 by ukfraser

[OSchrock]

Please excuse my ignorance, but how much overlap in material is there between the JSB and the JANT?

[Mark Allison]

JSB is going to deal with OT, and JANT with NT.

[TYA]

JSB is going to deal with OT, and JANT with NT.

 

Exactly, so essentially zero overlap, OShrock.  I have them both, and really appreciate them.

Edited February 25, 2019 by TYA

[OSchrock]

JSB is going to deal with OT, and JANT with NT.

 

So are the notes and information styles generally consistent between the two? Obviously the JSB is Study-Bible format (usually short notes on almost every verse), is the JANT the same, or is it more full-article commentary style?

[Jesse Dornfeld]

Very interesting to see what the JSB had to say about meditation in Joshua. Still leaves me wondering about Isaac's meditation, but stuff like this is good to know. Perhaps I will be purchasing one of these in the future...

[kpang808]

Hey guys, what denominational background are these works written from? Are the Jewish Study Bible and the New Testament notes from a Messianic Perspective or they are still a branch of Judaism? Thanks in advance.

Edited February 26, 2019 by kpang808

[kpang808]

Also wondering for the Oxford annotated bible

[ukfraser]

Hey guys, what denominational background are these works written from? Are the Jewish Study Bible and the New Testament notes from a Messianic Perspective or they are still a branch of Judaism? Thanks in advance.

Branch of judaism, ( not messianic, ) which is why i find them so useful. If you search the web (its also on one of the threads on this forum) there is an excellent interview with ami-jill levine, who is one of the editors, after the publication of the first version of jant. (She has also written a very entertaining book on the parables of jesus from a jewish perspective.) Marc brettler is also involved in the jewish study bible so editor of both.

Edited February 26, 2019 by ukfraser

[ukfraser]

Very interesting to see what the JSB had to say about meditation in Joshua. Still leaves me wondering about Isaac's meditation, but stuff like this is good to know. Perhaps I will be purchasing one of these in the future...

There are just so many good resources in accordance that my library has grown much more than i initially thought (with some little gems i wouldnt want to be without now but didnt know existed without this forum) and you are at the start of your journey.

 

Personally i would add both to your wish list and probably get the jps first, but sooner rather than later, funds permitting!

 

;o)

Edited February 26, 2019 by ukfraser

[markusvonkaenel]

I own both in paper. both are a good reading.

[A.D. Riddle]

The map in the first screenshot has a few oddities: the Euphrates River is chopped off before it reaches the Persian Gulf; and the Nile River appears to begin at the modern border of Egypt.

 

A.D.

[David Lang]

That's a pretty sharp-eyed observation. The clipping of those rivers is in the files we received from the publisher, including a PDF of the print edition.

[Diatheke76]

I’m happy with my first edition Jewish study Bible

[Daniel Francis]

Nothing wrong with the old, the new is revised and over all 40% larger...

 

 

 

Psalm 11: Though this psalm contains standard motifs of the Psalter, it is odd structurally. It invokes divine punishment (vv. 4–7), but God is referred to in the third person, not the second person that typifies other petitions. Perhaps the psalmist is speaking from the Temple to his friends, rejecting their advice that he flee from the persecution of the evildoers (see comments below).

 

1-3: Though taking refuge in God is frequently used metaphorically in the Psalms, it is literal in 61:5, “O that I might dwell in Your tent forever, take refuge under Your protecting wings,” and perhaps here. The psalmist is thus seeking refuge at the Temple (see 1 Kings 1:50 n.) and rejecting his friends’ advice.

 

4-5: Many medieval and modern commentators understand Holy palace and heaven as synonymous. More likely, the point of the psalmist is that (paradoxically) God is located both in the Jerusalem Temple (His holy palace), where He can offer protection, and in heaven, from where His eyes behold and seek out and punish evildoers.

 

6: These are supernatural punishments, like that of Sodom (Gen. 19:24).

 

7: The LORD is righteous in the sense of being fair in retribution: this is emphasized through the word–repetition For the LORD is righteous; He loves righteous deeds. Behold His face: This may refer to being in God’s presence or to seeing a manifestation of God at the Temple, yet another hint that this psalmist is praying at the Temple, and wants to remain there. Other biblical texts suggest that the worshipper could behold the face of God at a temple (see Exod. 33:11; but contrast 33:17–23).

 

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds. The Jewish Study Bible. Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 7961.

https://accordance.bible/link/read/JSB#7961

 

 

 

Ps. 11: Though this psalm contains standard motifs of the Psalter, it is oddly structured and several of its phrases are difficult to grasp. It invokes divine punishment (vv. 4–7), but God is referred to in the third person, not the second person that typifies other petitions. Perhaps the psalmist is speaking from the Temple to his friends, rejecting their advice that he flee from the persecution of the evildoers (see comments below).

 

1–3: Though taking refuge in God is frequently used metaphorically in the Psalms, it is best construed as literal here, as in 61.5, “O that I might dwell in Your tent forever, / take refuge under Your protecting wings.” The psalmist is thus seeking refuge at the Temple (see 1 Kings 1.50 n.) and rejecting his friends’ advice to flee.

 

4–5: Many medieval and modern commentators understand holy palace and heaven as synonymous, referring to God’s heavenly temple. More likely, the point of the psalmist is that (paradoxically) God is located both in the Jerusalem Temple (His holy palace), where He can offer protection, and in heaven, from where His eyes behold and seek out and punish evildoers.

 

6: These are extreme supernatural punishments, like that of Sodom (Gen. 19.24).

 

7: The LORD is righteous in the sense of being fair in retribution: this is emphasized through the word-repetition For the LORD is righteous; / He loves righteous deeds. Behold His face: This may refer to being in God’s Presence or to seeing a manifestation of God at the Temple, yet another hint that this psalmist is praying at the Temple, and wants to remain there. Other biblical texts suggest that the worshipper could behold the face of God at a temple (see Exod. 23.17 n.).

 

Adele Berlin and Marc Zvi Brettler, eds. The Jewish Study Bible: Second Edition. Accordance electronic ed. (Oxford: Oxford University Press, 2014), 1279.

https://accordance.bible/link/read/Jewish_SB-2#10048

 

This example of Psalm 11 shows only a very minimal changes.

 

However this section below from Isaiah 6 shows significant expansion and editing:

 

 

 

6:1–13: Prophetic commissioning. Many read this passage as a description of Isaiah’s initiation into prophecy and hence view it as the earliest text of Isaiah’s career. They note similarities between this text and others describing the inauguration of prophets (Exod. chs 3-4; Exod. ch 6; Jer. ch 1; Ezek. chs 1-3). According to others, it depicts the beginning of a new stage in Isaiah’s career; he receives a new assignment that differs from earlier ones. These scholars point out that the ch does not appear at the beginning of the book. Further, the first five chs call on the Judeans to repent, but from this ch until the last prophecy of Isaiah son of Amoz, the prophet does not call on the Israelites to repent; 6:9–10 may account for this difference.

 

1-4: The vision of the divine court. Isaiah sees God and the deity’s retinue (see also 1 Kings 22:19–23; Job chs 1–2). This is one of many passages indicating that some biblical authors conceive of God as a physical being whom a few people can see (cf. Exod. 24:11; 33:11; Num. 12:8). On the divine court, cf. 2 Kings 22:19–23; Job chs 1–2.

 

3: Along with a v. from Ezekiel’s inaugural vision (3:12), this v. serves as the centerpiece of the “kedushah” prayer, in which worshippers praise God using angelic liturgy. The “kedushah” appears in the communal recitation of the “ʿamidah” (the main statutory prayer in Judaism), which requires a prayer quorum (“minyan”) of ten. It is also found in services for all mornings, Sabbath afternoons, and Saturday nights in sections that can be recited in private.

 

5-7: Isaiah’s reaction and purification. Isaiah fears that he will die, because he is not worthy to see God. A seraph or angelic being purifies him and reassures him that he is safe.

 

8-13: The commissioning: repentance is no longer an option. Isaiah is told of his mission.

 

8-10: Shockingly, the prophet is not supposed to help the people understand the danger to which their sinfulness exposes them. Cf. 29:9–12. God no longer desires repentance; rather, God wants to vent divine anger on the nation. Some rabbinic commentators, unable to imagine such an interpretation, argue that the imperative verbs must be taken as future–tense verbs. Hence God does not order Isaiah to cause the people to misunderstand; rather, God predicts that they will not achieve understanding in spite of Isaiah’s speeches, because the people do not want to acknowledge the truth.

 

11-12: The divine judgment will involve the exile of most of the nation.

 

13: According to the NJPS translation (which reads against the cantillation, the signs in the Masoretic biblical text which serve as punctuation marks as well as musical notations), a small remnant will repent after the disaster; from this kernel the nation will be renewed. The renewal involves not exiles who return from afar but survivors who remain in the land. Thus Isaiah’s notion of renewal differs from the vision of renewal in Ezekiel, Jeremiah, and Second Isaiah. Alternatively (and in accordance with the cantillation), the first half of the v. can be translated much more negatively: “And when a tenth are left, they will again be burned.” In this rendering, the few survivors are subject to additional disaster. The second half is also obscure, but it seems to refer to the fact that renewed life can come out of the stump of terebinth and oak trees. Here the notion of the remnant that is saved from a devastating calamity does appear, however subtly.

 

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds. The Jewish Study Bible. Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 5487.

https://accordance.bible/link/read/JSB#5487

 

 

 

6.1–13: Prophetic commissioning. Many read this passage as a description of Isaiah’s initiation into prophecy and hence view it as the earliest text of Isaiah’s career. They note similarities between this text and others describing the inauguration of prophets (Exod. chs 3–4; Exod. ch 6; Jer. ch 1; Ezek. chs 1–3). Others, pointing out that the ch does not appear at the beginning of the book, suggest that it depicts the beginning of a new stage in Isaiah’s career; he receives a new assignment that differs from earlier ones. Supporting this notion is that the first five chs call on the Judeans to repent, but from this ch until the last prophecy of Isaiah son of Amoz, the prophet does not call on the Israelites to repent; 6.9–10 may account for this difference.

 

1–4: The vision of the divine court. Isaiah sees God and the deity’s retinue. This is one of many passages indicating that some biblical authors conceive of God as a physical being whom a few people can see (cf. Exod. 24.11; 33.11; Num. 12.8). On the divine court, cf. 1 Kings 22.19–23; Job chs 1–2.

 

2: Seraphs, a heavenly being (specifically, a flying asp). Representations of seraphs who surround the heavenly throne appear in Judean art of the 8th c., including a seal presenting a picture almost identical to Isaiah’s vision (first published by archaeologists in 1941). The seal belonged to a contemporary of Isaiah’s named Ashna, who was a courtier of King Ahaz. Given the relatively small size of Jerusalem in the 8th c. and Isaiah’s close connections with the royal court (evident in ch 7 and in chs 36–39), it is highly probable that Isaiah and Ashna knew each other.

 

3: Heavenly praise. Along with a v. from Ezekiel’s inaugural vision (3.12) and Ps. 146.10, this v. serves as the centerpiece of the Kedushah prayer, in which worshippers praise God using angelic liturgy. The Kedushah appears in the communal recitation of the “ʿamidah” (the main statutory prayer in Judaism), which requires a prayer quorum (“minyan”) of ten. It is also found in services for all mornings, Sabbath afternoons, and Saturday nights in sections that can be recited in private. These vv. share several features with other biblical and ancient Jewish texts that describe angelic worship (these texts include Pss. 29; 89.6–8; 96.4; 97.7; 103.20–22; and 148.1–3; as well as several texts from the Dead Sea Scrolls, the Apocrypha and Pseudepigrapha (Ben Sirach 42.17–24 and 1 Enoch 47.2 and 61.10–11), and early Jewish mystical texts known as heikhalot rabbati literature. The common elements among these texts include God’s kingship, glory (“kabod”), and holiness (expressed with the adjective “kadosh”); the three-fold (in some other cases, seven-fold) repetition of key vocabulary; the motif of the heavenly beings singing together or singing antiphonally (here, the seraphim call back and forth to each other).

 

5–7: Isaiah’s reaction and purification. Isaiah fears that he will die, because he is not worthy to see God. The belief was widespread in ancient Israel that a human who saw God would die (see, e.g., Exod. 33.20). Isaiah is informed that he is an exception to this general rule when a seraph or angelic being purifies him and reassures him that he is safe.

 

8–13: The commissioning: repentance is no longer an option. Isaiah is told of his (new) mission.

 

8–10: Shockingly, the prophet is not supposed to help the people understand the danger to which their sinfulness exposes them. Cf. 29.9–12. God no longer desires repentance; rather, God wants to vent divine anger on the nation. Some rabbinic commentators, unable to imagine such an interpretation, argue that the imperative verbs must be taken as future-tense verbs. Hence God does not order Isaiah to cause the people to misunderstand; rather, God predicts that they will not achieve understanding in spite of Isaiah’s speeches, because the people do not want to acknowledge the truth.

 

11–12: The divine judgment will involve the exile of most of the nation.

 

13: According to the NJPS translation (which reads against the cantillation tradition marked by the signs in the Masoretic biblical text which serve as punctuation marks as well as musical notations), a small remnant will repent after the disaster; from this kernel the nation will be renewed. The renewal involves not exiles who return from afar but survivors who remain in the land. Thus Isaiah’s notion of renewal differs from the vision of renewal in Ezek., Jer., and Second Isaiah, which involve exile and return from exile. Alternatively (and in accordance with the cantillation), the first half of the v. can be translated much more negatively: “And when a tenth are left, they will again be burned.” In this rendering, the few survivors are subject to additional disaster. The second half is also obscure, but it seems to refer to the fact that renewed life can come out of the stump of terebinth and oak trees. Here the notion of the remnant that is saved from a devastating calamity does appear, however subtly.

 

Adele Berlin and Marc Zvi Brettler, eds. The Jewish Study Bible: Second Edition. Accordance electronic ed. (Oxford: Oxford University Press, 2014), 778-780.

https://accordance.bible/link/read/Jewish_SB-2#6814

 

-Dan

PS: Diatheke76, I do realize that you having the original JSB did not need the old samples but in fairness to those who might not own it I thought it wise to include them.

[ukfraser]

According to the preface in the second version of the jps:

 

"The first edition ... Many readers found the essays to be an extremely valuable resource for learning about the world of the Bible, the history of Jewish Bible study, and the methods of modern scholarship. We received so many positive reactions to the essay section that we thought it would be useful to augment it substantially, offering even more background on a wider variety of topics.

 

But the essays are not the only new feature of this edition. Biblical scholarship is dynamic and ever-changing. We have therefore encouraged all the original contributors of both annotations and essays to revise their work; and in some cases, we sought new annotators to reflect more recent scholarship and to include more women and Israeli scholars. Thus, this volume is over one-third new."

ADELE BERLIN

MARC ZVI BRETTLER

February 2014