Recently in Greek Category

To have a grasp on the biblical languages once required years of study. For those who wanted to dabble in understanding some Greek and Hebrew works they might add a Vine's Expository Dictionary or many of the other print helps available to give one a rudimentary understanding of key Greek and Hebrew words.

Maybe you have studied Greek and Hebrew in seminary but your skills are just not what they used to be. With the Exegetical Guide in Logos 4, your passage of Scripture is analyzed for you, word by word, in its original language, and definitions are displayed from dictionaries. You can also get insight from leading grammarians, see where biblical manuscripts differ, and observe the structure of the text.

Logos Bible Software 4

The Bible Word Study gathers extensive information on any word in the Bible, whether Greek, Hebrew, or Aramaic, and shows you how the word is translated and how it functions. It also shows you where else it is used in ancient literature.

Reverse interlinears are built right into many of Logos 4's English Bibles which allows you to see the Greek or Hebrew behind your text. Simply highlight a portion of text in one interlinear, and Logos 4 will highlight the corresponding text in other open Bibles. You can see immediately how the Greek and Hebrew was translated in other translations.

Logos Bible Software 4

Logos Bible Software 4 is not just powerful for language studies. Search your resources with its lightning fast search engine which can scan your whole library in a second. Print brand new, high-resolution infographics that are PowerPoint ready to illustrate some of your major points in sermons, essays or Bible studies. This can all be done in an interface that is completely intuitive and adaptable to your study needs.

If you haven't upgraded to Logos 4 yet, what are you waiting for? Now is the time to streamline your study and work smarter, not harder.


Already a Logos Bible Software user?
Visit our custom upgrade discount calculator to see what discounts you qualify for on an upgrade to a brand new Logos 4 base package.

Want to be a Logos Bible Software user?
New customers should visit http://www.logos.com/4 to learn more and see what discounts are currently available.


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For the final installation in the series, "The Lighter Side of Discourse Analysis," Dr. Steve Runge serves up some spicy discourse for you! Here, he highlights the flavors of Segmentation, another concept covered in Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis.

If you still have not done so, be sure to serve up your own discourse by placing your Pre-Pub order for the Discourse Grammar.

Today’s video: Segmentation




What's being said about Discourse Grammar of the Greek New Testament:

". . . . Though Runge's Discourse Grammar does not seek to replace traditional approaches to understanding and explicating the grammar and syntax of New Testament Greek, it provides a whole new range of conceptual and analytical tools that complement and supplement the more traditional approaches. . . . "
—Dr. J. Ted Blakley, New Testament Studies, University of St. Andrews

The Discourse Grammar is at the end of production and is getting ready to ship soon, so make sure you place your order before the price goes up!

Previous blog posts in this series:

 

You should follow us on Twitter here.

Who knew you had to be an accountant in order to do Greek discourse analysis? Well, this week, Dr. Steve Runge takes you into the Accounting department here a Logos to illustrate Thematic Addition, another concept covered in Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis.

After you grab your calculator, be sure to place your Pre-Pub order for the Discourse Grammar.

Today’s video: Thematic Addition



What's being said about Discourse Grammar of the Greek New Testament:


". . . . This work offers a fresh and illuminating approach to the Greek New Testament and will make a superb addition to the more traditional Greek grammars."
—Jody Barnard, Bangor University, UK
". . . . If you what to understand Discourse Analysis and how it works then—read this first!"
—Alan Macgregor, University of Aberdeen, Scotland, UK

The Discourse Grammar is at the end of production and is getting ready to ship soon, so make sure you place your order before the price goes up!

And stay tuned for the last video of the series: Segmentation



Previous blog posts in this series:

We hope you have been enjoying "The Lighter Side of Discourse Analysis" video series, so we "have an offer for you." "Here's the deal." "How about this?" Yes, you guessed it, today Dr. Steve Runge’s introduces us to Forward Pointing References, another item covered in Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis.

Of course for a real deal, be sure to place your Pre-Pub order for the Discourse Grammar.

Today’s video: Forward Pointing Reference




What's being said about Discourse Grammar of the Greek New Testament:

". . . . By creating an accessible discourse grammar that brings together the fruit of careful research, clarity, helpful examples, and practical insights, Dr. Runge has put countless teachers and students in his debt."
—Dr. Constantine R. Campbell, Moore College, Sydney, AU
". . . One need not agree with every suggested interpretation to benefit by becoming more sensitive to significant elements of the Greek language that are rarely given the attention they deserve."
—Dr. Roy E. Ciampa, Associate Professor of New Testament, Chair, Biblical Studies Division, Gordon-Conwell Theological Seminary

The Discourse Grammar is at the end of production and is getting ready to ship soon, so make sure you place your order before the price goes up!

And stay tuned for next week’s video: Thematic Addition



Previous blog posts in this series:

 

You should follow us on Twitter here.

As a reminder to place your Pre-Pub order for Dr. Steve Runge’s Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis, last Wednesday we started a short series of on-the-lighter-side, videos. This week, Steve helps illustrate another aspect of discourse analysis.


Today’s video: Changed Reference




What's being said about Discourse Grammar of the Greek New Testament:
". . . . Logos has done the Greek student a wonderful favor by making this work available. It should not be missed. It is like no other grammar that is available today."
—Dr. Samuel Lamerson, Associate Professor of New Testament, Knox Seminary
". . . Runge has produced an invigorating work that will repay the attention of all those who are interested . . ."
—Mark Dubis, Associate Professor of Christian Studies, Union University

The Discourse Grammar is at the end of production and is getting ready to ship soon, so make sure you place your order before the price goes up!

And stay tuned for next week’s video: Forward Pointing Reference



Previous blog post in this series:

 

Greek in a Week

If you’re like many of our users, you use Logos Bible Software to aid your study of the Greek language. In fact, over the years, our grammars, lexicons, and other Greek texts and tools have been some of our bestselling books.

A few months ago, we began partnering with John Schwandt to offer an intensive course on the Greek language called Greek in a Week. Professor Schwandt is the Senior Fellow of Classical Languages at New St. Andrews College and brings years of teaching and research experience on New Testament Greek. He’s also the voice behind the Greek Audio New Testament.

We’ve already had successful Greek in a Week courses in Houston, Baltimore, and Santa Barbara. The upcoming course in the San Francisco/Oakland area runs from October 8–10, and is now open for pre-registration.

Greek in a Week equips you to study the New Testament in the original language and to get the most out of your Bible language aids. The course also teaches you the logic and structure of the language and helps you take your exegesis to a deeper level. In fact, in just a few days, you can learn the basics of New Testament Greek and begin translating the book of 1 John.

If you’re a pastor who wants to brush up on the Greek skills you learned in seminary, Greek in a Week is the perfect refresher course. It will also provide an advantage to students who want to jumpstart their understanding of the language in preparation for Greek coursework in seminary. You’ll also learn how to use Logos Bible Software to enhance and enrich your study of the Greek New Testament.

The cost of the course goes up as it gets closer, which means your registration is heavily discounted when you sign up early. That means if you want to qualify for the pre-registration price for the San Francisco/Oakland course, you need to register soon.

A few weeks before the course begins, your card will be charged, and Professor Schwandt will contact everyone in the course to work out a location in the Bay Area that’s convenient.

Head on over to the Greek in a Week page to learn more about the course and to read testimonials from previous students. If you live in the Bay Area, you’ll also want to pre-register soon to take advantage of the lowest price.

You should follow us on Twitter here.

We are serious about Bible study, and we are serious about getting the church back into the study of Greek and Hebrew. But we have a lighter side, too. So, as a reminder to place your Pre-Pub order for Dr. Steve Runge’s Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis, we have a few, short, on-the-lighter-side, videos coming for you to enjoy and to help illustrate the Discourse Grammar's content.

Today’s video: Thematic Highlighting




What's being said about Discourse Grammar of the Greek New Testament:

". . . . Runge's work will become a required text in my Greek classes."
—Dr. Gerald Peterman, Professor of Bible and Chair of the Bible Department, Moody Bible Institute
". . . . I commend his pioneering work for serious consideration by all New Testament students and scholars."
—Dr. William Varner, Professor of Greek Exegesis, The Masters College

The Discourse Grammar is at the end of production and is getting ready to ship soon, so make sure you place your order before the price goes up!

And stay tuned for next week’s video: Changed Reference

The Exegetical Guide is perfectly suited for digging deep into the grammar and syntax of a passage of Scripture. It provides you with a wealth of information from your grammars, critical apparatuses, lexicons, and more.

When you’ve landed on a particular portion of Scripture that you’re going to study in depth in the original Greek or Hebrew—perhaps for a sermon or paper—the Exegetical Guide is the tool for the task. But sometimes you may just want to see what your grammars have to say about a verse here and there as you’re jumping from passage to passage following cross references and looking at parallel passages. Did you know that you can use the Exegetical Guide for this kind of study as well?

All you need to do is link your Bible to the Exegetical Guide by setting them to share the same link set (e.g., Link Set A), and the Exegetical Guide will follow you wherever you go—providing nearly instant access to every place your grammars discuss the passage you’re looking at. Just click the chain icon at the top of both windows, and set them to the same letter.

To keep the Exegetical Guide as speedy as possible, you can collapse the sections that you’re not as interested in. Just click the minus sign to collapse a section and the plus sign to expand it again.

This is perfect for the times you’re moving around and haven’t settled on just one passage to dig into to. Give it a try. It’s like having someone looking over your shoulder while you’re studying the Bible and finding every occurrence of the passage you’re in in all of your grammars—only instantly!

By the way, you can also do this with the Passage Guide to always have your favorite commentaries just a click away, or with the Reference Browser to have instant access to the places your passage occurs in your favorite collections of books like the Church Fathers, Systematic Theology texts, Old and New Testament Introductions, etc.

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There’s a brand new build of the Lexham Greek-English Interlinear Septuagint on our FTP ready for download. It adds draft versions of 7 new books, and moves 8 books from draft to edited status.

If you already own a copy of the Lexham Greek-English Interlinear Septuagint, then all you need to do is run the resource auto-update script, or if you’re on a Mac, download the new file and put it in your resources folder (Macintosh HD/Library/Application Support/Libronix DLS/Resources on the startup volume). If you haven’t purchased it yet, then you can order your copy today. (Check out this post for some reasons you should consider buying this resource, and these posts for why you should study the LXX.)

Because we want to get more content to you sooner so you don’t have to wait until the final version is ready, we’ve been releasing the books in various stages: draft and edited. Books in the draft stage are finished translations from the individual contributors and have not yet been reviewed by the general editor. Books in the edited stage are the final versions.

Here is a complete list of all of the books in the most recent build listed by stage. If a title is bold, then it is new to that stage.

24 Edited Books

  1. Genesis
  2. Exodus
  3. Numbers
  4. Ruth
  5. Judith
  6. II Maccabees
  7. III Maccabees
  8. Psalms
  9. Additional Psalm (Psalm 151)
  10. Proverbs
  11. Ecclesiastes
  12. Song of Solomon
  13. Job
  14. Wisdom of Solomon
  15. Psalms of Solomon
  16. Obadiah
  17. Jonah
  18. Haggai
  19. Zechariah
  20. Malachi
  21. Jeremiah
  22. Lamentations
  23. Letter of Jeremiah
  24. Ezekiel

12 Draft Books

  1. I Samuel
  2. Esther
  3. Additions to Esther
  4. IV Maccabees
  5. Sirach (Ecclesiasticus)
  6. Hosea
  7. Micah
  8. Joel
  9. Nahum
  10. Habakkuk
  11. Zephaniah
  12. Baruch

To make sure not to miss the next round of updates, follow us here on the blog, regularly run the resource auto-update script, and check the product page.

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Stuttgart Electronic Study Bible (SESB), Version 3.0We now have the brand new Stuttgart Electronic Study Bible, Version 3 (or SESB 3 for short) in stock and ready to ship. SESB, which is a co-production of the German Bible Society and the Bible Society of the Netherlands, has been one of our most popular third-party products and is a standard for academic users around the world. Just read some of the many SESB reviews to see for yourself.

If you don’t already have an earlier edition of the SESB, you can get everything from the previous editions plus all of the new content by purchasing SESB 3. If you already have a previous version of SESB (i.e., SESB 1, SESB 1 (Logos Edition), or SESB 2), you can upgrade to SESB 3 for only $159.95.

Here’s a list of the more than 20 titles that are new to SESB 3:

  • Biblia Hebraica Stuttgartensia: WIVU Syntactic Analysis (Note: This is a new syntax database like Andersen-Forbes, not a resource in My Library.)
  • Biblia Hebraica Stuttgartensia: Workgroep Informatica Constituency Tree Analysis
  • Biblia Sacra Vulgata (Apparatus)
  • Biblia Sacra Vulgata (SESB)
  • Biblia Sacra Vulgata: Psalmi iuxta Hebraicum et Varia Lectio (Apparatus)
  • Das Thomasevangelium: Originaltext mit Kommentar
  • Das wissenschaftliche Bibellexikon im Internet
  • Den Hellige Skrifts Kanoniske Bøger 1931/1948
  • The Gospel of Thomas: Original Text with Commentary
  • King James Version
  • King James Version Apocrypha
  • Lightfoot's Apostolic Fathers in English
  • Lightfoot's Apostolic Fathers in Greek
  • Luther Bibel (1912)
  • Russian Modern New Testament
  • Russian Synodal Bible Translation
  • Septuaginta: Apparatus Criticus
  • Septuaginta: Apparatus Criticus (Alternate Texts)
  • Septuaginta: SESB Edition
  • Septuaginta: SESB Edition (Alternate Texts)
  • A Textual Guide to the Greek New Testament
  • Zürcher Bibel

To see the complete contents, visit www.logos.com/sesb.

Note: We have a limited stock of these. Once we run out, it’ll take a few weeks to get more in stock. So it’s first come, first served!

Update: The SESB 3 Upgrade is temporarily out of stock. We have more on the way.

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If you’re learning a new language, mastering the most commonly used words is an essential task. Did you know that Logos makes available 24 different vocabulary lists taken from the most popular grammars to help you? We currently have 14 different Greek vocabulary lists, 7 Hebrew, 2 Aramaic, and 1 Akkadian. The best part is that all of these lists are free. Just download them and save them to C:\. . .\My Documents\Libronix DLS\VocabularyLists.

The two latest additions are the lists from Learn to Read New Testament Greek by David Alan Black and Essentials of New Testament Greek by Ray Summers. Visit our Vocabulary Lists page to download these new lists—and any of the others you’d like. You don’t have to own the corresponding resources to make use of the vocabulary lists.

Once you’ve downloaded them, you can access your new lists in Logos by going to File > Open, selecting “Vocabulary List” from the Types column, and then selecting the list of your choice from the Documents column.

With your list opened, you have the ability to add to it, edit it, and print out vocabulary cards that you can carry with you and review between classes or when you’re away from your computer.

If you’re not a fan of print vocabulary cards, you can work through the lists right in Logos. Just grab another Window and cover up the right column. Move it down after you guess the meaning for each Greek word.

Visit our Vocabulary Lists page to download the available lists.

On Thursday of last week, we looked at how to use Strong’s in Logos Bible Software version 3, but I left out a few things that are worth calling attention to. In addition to accessing Strong’s from the “Other Tools” section of the Bible Speed Search or the regular Bible Search results, you can access it directly from the right-click menu of any Strong’s-tagged Bible or by running advanced Bible searches for particular Strong’s numbers.

Accessing Strong’s from Your Bibles

You can still run the old Englishman’s Concordance report from the right-click menu in Strong’s-enabled Bibles. For example, open the KJV to Romans 8, right-click on a word like condemnation, and select “Englishman’s Concordance.”

Doing so will launch this report, which shows you all of the occurrences of that particular Greek word, which happens to be translated all three times as condemnation.

Another way to do this is to right-click on the word and choose “Selected Reference” > “Speed Search This Resource.”

This will generate a search that gives you the same results as the Englishman’s Concordance report, but provides a few additional options under “Other Tools.”

Searching for a Specific Strong’s Number

You’ll notice that when the previous search generates, it uses the standard Bible Speed Search window and populates the search box with GreekStrongs in G2631. What this means is that you can bypass the right-click menu and do a search directly from the Bible Speed Search if you are starting with the Strong’s number you want to find.

For Greek words, you just need to type in something like GreekStrongs in G2631. Simply replace the Strong’s number with the one you’re looking for. For Hebrew words, you would type in HebrewStrongs in H6942. This allows you to instantly generate a report of all of the occurrences of a given Strong’s number.

Searches like these will show you all of the occurrences of a particular Greek or Hebrew word, regardless of how it is translated in English. If you want to narrow the report to show you only the places where a particular Greek or Hebrew word is (or is not) translated with a particular English word, you would simple add to the search equals or notequals followed by your word. For example, GreekStrongs in G1680 gives you all of the places where this Greek word occurs. It is almost always translated hope. If you wanted to limit it to the places where it is not translated hope, you would search for GreekStrongs in G1680 NOTEQUALS hope. Here’s another one to try: GreekStrongs in G26 NOTEQUALS love, will find all of the places where the main Greek word for love is not translated as love in the KJV.

Many pastors and Bible students who have grown up using Strong’s numbering system for Hebrew and Greek are slow to switch to something unfamiliar like reverse interlinears. We believe that reverse interlinears are a far better technology and superior to the Strong’s system, but we understand that not everyone is ready to completely abandon Strong’s just yet. That’s why we’ve tried to retain our Strong’s functionality as new versions have come out.

James Strong is best known for his Exhaustive Concordance of the Bible in which every Hebrew and Greek word was given a number, all of the references where each word occurred were listed, and brief definitions were given for each word. Strong’s numbering system made it easy for people who couldn’t read Hebrew or Greek to look up words.

Last month we got a call from a customer who has been wanting to upgrade from version 2 of our software to version 3 for a couple of years now. The only thing holding him back was that he thought he’d lose his Strong’s Concordance. After we explained to him that all of his favorite Strong’s resources and reports would still work in version 3, he was overjoyed and quickly upgraded. This post is for anyone out there who might be in the same boat.

Resources and Reports

Sometimes there can be confusion regarding what is a resource or book that can be found in My Library and what is a report or part of the software’s functionality. So let’s start by setting the record straight.

Resources

There are several Strong’s lexicons or dictionaries:

Other lexicons like the Dictionaries of Biblical Languages w/ Semantic Domains include Strong’s numbers and will work as well.

There are a few Bibles with built-in Strong’s numbering both inline and interlinear.

The ESV and NRSV NT reverse interlinears also have Strong’s numbers.

Reports

Version 2 had an Englishman’s Concordance report that produced results like you’d find in Strong’s Concordance. Version 3 has a similar report under a different name.

  • Version 2: Englishman’s Concordance
  • Version 3: Search Analysis by Strong’s

Clarification: You can actually still run the Englishman’s Concordance report in version 3. See Where’d My Strong’s Concordance Go? Part 2 for the details.

Finding the Strong’s Report in Version 3

So where do you find Strong’s Concordance in version 3? If you’re looking for Strong’s Concordance in My Library, you won’t find it because it’s not a book or resource. It’s a report. Concordances (as resources) don’t make a lot of sense in Bible software because you can generate a concordance on any word or phrase by simply running a search.

To get the Strong’s Concordance report in version 2, you’d use the Englishman’s Concordance. The same basic content is still available in version 3. Here’s one way you access it:

1. Do a Bible Speed Search or a regular Bible Search using the KJV or the NASB (or another Bible with Strong’s numbering) on a word like marriage.

2. In the search results window, click “Search Analysis by Strong’s” in the top right hand column at the bottom of “Other Tools.” You’ll see this report.

This will show you all of the underlying Hebrew or Greek words for the English word you searched on. You can arrange the results by root word or by reference. You can also do the reverse of this. See the follow-up post for details.

For more on Strong’s, see:

For more on reverse interlinears, see:

See Where’d My Strong’s Concordance Go? Part 2 for more on using Strong’s in Logos Bible Software 3.

Awhile back in the Logos newsgroups, someone asked this question:

I am trying to do a search of the Greek where you have a controlling preposition followed by two nouns joined by a conjunction. I am sure it can be done, but I am not experienced enough with searches to do it.

A couple of examples might help you understand what I am trying to accomplish. In John 3:5 you have EX (εξ) being the controlling preposition followed by UDATOS KAI PNEUMATOS (υδατος και πνευματος) the two nouns UDATOS (υδατος) and PNEUMATOS (πνευματος) joined by a conjunction KAI (και).

This example is one of those things that is just easier to explain in the context of a video than in writing. So I shot a video—watch out, it clocks in at over 15 minutes—to show how I worked through the problem.

Click the image below to launch the video in a new Window, or download it and save it for later.

syntax-search-multi-object-prepositions.png

Watch | Download

A few months back, we released the initial version of the Lexham Greek-English Interlinear Septuagint. That version included several books of the Septuagint (also known as the “LXX,” it is the Greek translation of the Old Testament, plus some apocryphal/deuterocanonical books). Our plan has always been to release more content as it becomes available.

Well, more content has become available, and we’ve updated the resource. If you already own a copy of the Lexham Greek-English Interlinear Septuagint, then all you need to do is run the resource auto-update script, or if you’re on a Mac, head to the product page and download the new file. If you haven’t purchased the Lexham Greek-English Interlinear Septuagint yet, then you can order your copy today. (Why would you want the Septuagint? Read this post for some answers.)

What has been updated?

Because we want to get more content out sooner, we are releasing the books in various stages of done-ness. There are two stages. The first stage is a “draft” stage, which represents the finished draft from the translator, supplied to Logos. The second stage is an “edited” stage, in which the general editor (Randall Tan) has reviewed and edited the draft-stage translation.

In the below lists, all available books are listed in their current stage.

If a title is bold, then it is new to that stage. So Genesis, Numbers, Job, Zechariah and Malachi are new to the edited stage; they were in a draft stage in the previous release. And Judith, II Maccabees, III Maccabees, Wisdom of Solomon and Jonah are new books altogether (added to the draft stage).

Books in an edited status are as follows:

  • Genesis
  • Exodus
  • Numbers
  • Ruth
  • Job
  • Psalms
  • Additional Psalm (Psalm 151)
  • Proverbs
  • Ecclesiastes
  • Song of Solomon
  • Obadiah
  • Haggai
  • Zechariah
  • Malachi
  • Letter of Jeremiah

The following books are in draft status:

  • Judith
  • II Maccabees
  • III Maccabees
  • Wisdom of Solomon
  • Psalms of Solomon
  • Jonah
  • Jeremiah
  • Baruch
  • Lamentations
  • Ezekiel

There is still a decent amount of work left to do on the remaining books, but our translators and editor have been hard at work. As more content becomes available, we will update and re-release the updated resource so that registered users can have the latest material available—of course, at no additional charge.

Göttingen Septuagint (64 Vols.)If you’re into studying the Septuagint—and we think you should be—you’re going to love what just hit the Pre-Pub page!

The Göttingen Septuagint (a.k.a. Septuaginta: Vetus Testamentum Graecum. Auctoritate Academiae Scientiarum Gottingensis Editum) is the most important edition of the Greek translation of the Old Testament ever published. At present it spans 24 print volumes and nearly 7,000 pages, setting the bar high for text-critical studies.

For optimal use in Logos Bible Software, these 24 print volumes will be split into 65 digital resources. This means you’ll be able to view the Greek text right alongside of the apparatus, and in several cases multiple Greek translations with multiple apparatuses. By linking them all together, they will stay in sync as you scroll or jump from passage to passage.

This is without question one of the best deals that we’ve ever had on Pre-Pub. The print set could easily run you $3,000. But for a limited time, we’re making it available on Pre-Pub for only $299.95. For more than 90% off the print cost, you can add this definitive critical edition of the Septuagint to your Libronix digital library. So if you are serious about studying the LXX—or its use in the NT by Jesus and the Apostles—do be sure to check it out.

Okay, so we're a couple of days late, but we didn't want to miss out on International Septuagint Day, which apparently was this past Sunday.

We've addressed the LXX on the blog a couple of times in the last year, so I thought I'd point you to those posts just in case you missed them. They nicely illustrate the benefits of studying the Greek translation of the Old Testament.

To celebrate International Septuagint Day we're offering a 25% discount on our Lexham Greek-English Interlinear Septuagint—the first ever Greek-English interlinear of the LXX available for any Bible software platform. Use coupon code LXX during checkout. The discount is good through the end of Valentine's Day PST.

To see all the resources we have available on the Septuagint, be sure to check out our newly updated Product Guide to Resources for Septuagint Study. For the new titles, see especially the Additional Titles section.

If you enjoy Greek grammar and linguistics, you'll definitely want to read the fascinating discussion that's been taking place over on Steve Runge's blog, NT Discourse.

Steve's post Markedness, Part 2 is what got things going. Rod Decker, Daniel Wallace, and Steve had a profitable three-way exchange in the comments.

Steve followed up with a second post What does 'syntactic force' mean? The back and forth continued in the comments with Carl Conrad (of the B-Greek list), Daniel Wallace, and Steve.

While Steve's perspective is on the surface quite a bit different from the way Greek is taught in most Bible colleges and seminaries, there is actually significant agreement between well-respected Greek grammarians like Wallace, Conrad, and Decker and Steve.

Wallace, whose Greek Grammar Beyond the Basics has been used by tens of thousands of Greek students, sums it up well when he says, "It shows that we [grammarians and linguists] can cooperate in these projects and learn from each other. I believe that both sides have much to offer."

If you're interested in Greek studies and where they are going, be sure to read the dialog.

To learn more about Steve's important work, check out his three products from Logos Bible Software:

Lexham Discourse Greek New Testament Bundle (6 Vols.)Last week we released our first round of updates to the Lexham Discourse Greek New Testament and the High Definition New Testament: ESV Edition.

Since we shipped these two products last summer, Steve has been working on writing the Discourse Grammar of the Greek New Testament: A Practical Introduction to Discourse Features for Teaching and Exegesis. Like the LDGNT and HDNT, the Discourse Grammar of the Greek New Testament is another first of its kind and promises to be a great supplement to Wallace's Greek Grammar Beyond the Basics.

Writing this grammar has given Steve the perfect opportunity to make another careful pass over the annotations in the LDGNT and HDNT and make improvements to them.

Best of all, if you already own the LDGNT or the HDNT, you can get the updated files for free. If you use Libronix on Windows, simply run the resource auto-update script. Libronix Update will automatically copy the new files to your resources folder and overwrite the old ones.

If you're using Logos for Mac, just download the two files (below) and copy them into your resources folder (i.e., Macintosh HD/Library/Application Support/Libronix DLS/Resources on the startup volume), overwriting the existing ones.

Right-click on the above two files and select "Save Link As..." (Firefox) or "Download Linked File As..." (Safari).

Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software and author of the Lexham Discourse Greek New Testament, Lexham High Definition New Testament, and the forthcoming Discourse Grammar of the Greek New Testament: A Practical Introduction to Discourse Features for Teaching and Exegesis.

Haddon Robinson is known for what has been called "Big Idea Preaching" based on the importance he places on preaching the central concept of a passage instead of merely the supporting ideas. The key to preaching the big idea is finding the big idea. He cites a really great example from Hebrews 10:19-25. Below is the text in the ESV.

19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

There are a whole gaggle of ideas in this passage. It can be tricky to unpack it properly.

One of the primary goals of the Lexham Discourse Greek New Testament and the Lexham High Definition New Testament is to help guide you through the process of digesting the grammar and structure of a passage. In the case of Hebrews 10, vv. 19-21 play the role of setting the state for the big idea that is given in v. 22. When passages get as complex as this, it is a real challenge to successfully find your way through to the big idea.

Now take a look at the same passage in the HDNT:

The "Complex" label on the left tells you that you are headed into a passage that has a lot happening. The "Principle" line is the main idea of the complex sentence, indicated by being indented only one level. All of the other supporting elements like the bullets, sub-points and elaboration are indented at least two places. The labels also help you understand what each of these parts is doing. The grayed text indicates backgrounding, information that helps to set the stage for the main idea, but is backgrounded to make sure the main idea is not missed.

If you are looking for some great resources for preaching, I would encourage you to look at a the Baker Preaching Collection, which is currently on Pre-Pub. If you want to learn more about discourse and its practical application to the New Testament, check out my forthcoming Discourse Grammar of the Greek New Testament. It provides all the background you have wanted to know about the Lexham Discourse Greek New Testament and the HDNT.

See also Haddon Robinson and Discourse Grammar, Part 1.

One of the benefits in doing what I do is interacting with different folks about the projects I'm privileged to work on. I get to interact with all sorts of people, many of whom give us valuable feedback on different products and projects. This happened within the past week, and I wanted to share the story.

Logos recently released the Josephus in Greek: Niese Critical Edition with Apparatus. This was a large project and involved a lot of work by a lot of people. It was a great feeling to finally hear that it had shipped because, with the apparatus and the newly-translated prefaces, this puts a lot of stuff that wasn't easily available into the hands of a lot of folks.

After Josephus in Greek: Niese Critical Edition with Apparatus had been released a few weeks, I was forwarded some feedback from Steve Mason, who is a specialist in the study of Josephus. Some of Steve's work is available in Logos format, see Josephus and the New Testament and the Flavius Josephus Collection.

Anyway, Steve rightly noted that, while in the Greek text, it wasn't that easy to see if there were apparatus entries for a particular line of text. The Greek text and apparatus are separate resources that can scroll together, this allows one to scan the whole apparatus to notice if there are trends in omission/addition/correction sources. But it meant that the Greek text itself didn't provide clues of apparatus entries. He was suggesting that we try to do some sort of linking to make the content easier to access.

In our correspondence, we figured out a solution to the problem. I could insert an apparatus note indicator after a line number if the line had an entry in the apparatus. Yeah, it sounds weird when you write it out. Here's a picture of the newly-revised resource. Note the dagger (†) after the line number, that is the indicator of apparatus material relevant to the line:

The hover allows one to consult the apparatus content quickly. Note how it displays underneath the Greek line, so you can see which entry applies to which word in the line. If you would like to consult the apparatus further, just click on the indicator (†) instead of hovering on it, and the apparatus itself will be opened to the proper location.

All in all, this should help make the apparatus content even more approachable and useable. True, we should've had this type of feature implemented in the first place, but thanks to Steve Mason's feedback and our conversation, we now have this implemented and available for everyone who purchased the Josephus in Greek: Niese Critical Edition with Apparatus collection.

How do you get it? Just go to our resource FTP site: ftp://ftp.logos.com/lbxbooks and look for the file JOSGK.lbxlls. Download it, put it in your resource folder, and the next time you start Logos it should be there and ready to go. (Vista users may want to consult this page for further info on downloading resources)


I recently posted about the progress we've made on our The Lexham Greek-English Interlinear Septuagint (LXX), but that post was primarily about our progress. It didn't really answer the question, "Why should I worry about the Septuagint?"

Books have been written in attempts to answer that question; several are available for Logos Bible Software:

As you can see, much ink has been spilled on the topic of the importance and role of the Septuagint (LXX) in Biblical Studies. I don't think I'll answer the question conclusively here, but hopefully I can shed some light on it.

So, why worry about the Septuagint?

Well, for starters, virtually every Bible study method I know of—particularly those geared to students without advanced training in Greek and Hebrew—recommend the consultation of several different Bible translations when examining a passage. Did you know that the Septuagint (LXX) is the oldest translation of the Hebrew Bible that we have? So, when examining a passage in the Old Testament, it can be helpful to examine the LXX as well because it is another translation. The Lexham Greek-English Interlinear Septuagint makes some of the differences between the Hebrew and LXX available through translation differences and also through notes. Used in conjunction with the Lexham Hebrew-English Interlinear Bible, with reputable commentaries on OT books, and with other English translations, The Lexham Greek-English Interlinear Septuagint can be a benefit to your study.

Second, if you're studying a New Testament passage that quotes the Old Testament, you should check out the source of that quotation. Many times, the NT author is likely using the Septuagint (LXX) and not the Hebrew Scriptures directly. This means examining the fuller context of the quote source is important to understanding how the NT author is using the passage. The Lexham Greek-English Interlinear Septuagint makes this larger context more accessible, particularly to those who may have only focused on the study of Greek in the New Testament.

(An aside, the best and most comprehensive treatment of the NT's use of the OT is Carson and Beale's Commentary on the New Testament Use of the Old Testament, edited by D.A. Carson and G.K. Beale, available for Logos Bible Software in the Baker Hermeneutics Collection (14 vols.))

Third, if you're studying an Old Testament passage that uses an obscure Hebrew word, looking to the Greek of the Septuagint can help in understanding what may have been in the underlying Hebrew text. This in turn can help in coming to a better understanding of the Old Testament text. Consult lexicon articles (such as those in HALOT) which also mention how these more obscure Hebrew words may have been translated in to Greek; use these as a base to track down other citations that use the Greek word in a similar manner.

The same can be said, perhaps to a greater degree, of obscure New Testament words. Examining the Septuagint use of an obscure NT word can be enlightening. Again, use a lexicon (like BDAG) which classifies senses and provides both LXX and NT citations to hunt down LXX citations to follow up on instances like this.

These are only a few reasons why the Septuagint (LXX) should play a role in one's study of both the Old Testament and the New Testament. So what are you waiting for? Subscribe to the pre-pub, lock in your low price, and reserve your copy of The Lexham Greek-English Interlinear Septuagint today!

The Lexham Greek-English Interlinear Septuagint is a project that we've been working on for some time. This is perhaps one of the largest projects we've taken on, involving 29 (at present) contributors and two editors (Randall Tan, the General Editor, and David A. deSilva, the Contributing Editor). Several of the contributors have also contributed copious notes covering different text-critical, translational and lexical issues. In this first release, a 20-book portion (see book list below), there are over 6700 notes.

In tandem with the development of the interlinear portions, we have also been working on a new morphology to the Septuagint (LXX) that will accompany the interlinear.

As mentioned on the pre-pub page, our plan all along has been to release portions as they are available. Those who have been Logos customers for awhile may recall that this is how we released the Lexham Hebrew-English Interlinear Bible. There is one resource; as new portions are available the resource will be updated to include those new portions, and released on FTP. Those who have the license simply download the update to get the revised and updated resource.

I'm happy to report that we finally have our first major chunk of The Lexham Greek-English Interlinear Septuagint just about ready to release. There are 20 books of the LXX included in this release. Books fall into two different categories, those in a draft status, and those in an edited status. The draft status means that by and large, the interlinear portions have been completed by the contributor but they have not yet been reviewed by the editor. The edited status means that the interlinear portions have been reviewed by the project general editor.

Books in an edited status are as follows:

  • Exodus
  • Ruth
  • Psalms
  • Additional Psalm (Psalm 151)
  • Proverbs
  • Ecclesiastes
  • Song of Solomon
  • Obadiah
  • Haggai
  • Letter of Jeremiah

The following books are in draft status:

  • Genesis
  • Numbers
  • Job
  • Jeremiah
  • Lamentations
  • Ezekiel
  • Zechariah
  • Malachi
  • Baruch
  • Psalms of Solomon

The interlinear has seven interlinear lines; these are:

  • Manuscript
  • Manuscript (Transliterated)
  • Greek Lemma
  • Greek Lemma (Transliterated)
  • Morphology
  • English Lexical Value
  • English Literal Translation

Why are there two English entries for each word? The Lexham Greek-English Interlinear Septuagint, takes advantage of its digital environment to offer multiple layers of English glosses that reflect the complexity of the Greek language structure. Like the other Lexham interlinears (Hebrew-English Bible and Greek-English NT) there are two levels of interlinear translation. The first is the English Lexical Value, which is a gloss of the lexical or dictionary form of the word. The second is the English Literal Translation, a contextually sensitive gloss of the inflected form of the word. The difference in these glosses is subtle, but powerful. The first gloss answers the question, "What does this word mean?" The second gloss answers the question, "What does this word mean here?"

The English Literal Translation line also includes a word order number, where necessary, to allow the reader to re-assemble the text in an order more friendly to English readers. The below screen capture, with only the Manuscript and English Literal Translation lines shows how helpful this can be:

One would reassemble the text as follows:

1 And (then) the Lord spoke all these words, saying, 2 "I am the Lord your God who brought you out from the land of Egypt, out of the house of servitude. 3 There will be not to you other gods except me! (Exodus 20:1-3)

Somewhat rough, of course, but remember it is an interlinear translation. The goal is make it easier for the LXX to play a role in one's study of the Bible, both Old Testament and New Testament.

If you haven't subscribed to this pre-pub already, you may want to consider it sooner than later. Once the first portion ships, the pre-pub will be filled, and then the price will go up.

Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software and author of the Lexham Discourse Greek New Testament and Lexham High Definition New Testament.

I have been reading through one of my seminary textbooks, the first edition of Robinson's Biblical Preaching. The more I read, the more I was struck by how closely his approach to exegesis matched up with the Lexham Discourse Greek New Testament and the High Definition New Testament. Grammar professors are usually interested in the detail, the specifics of the words. The homiletics profs focus on the 'big idea', i.e. how the smaller parts contribute to the whole. The hard part is synthesizing these two elements.

This synthesis is captured in Robinson's Stage 3 of preparation, after the lexicons, dictionaries and commentaries have been consulted. He states, "As you study the passage, relate the parts to each other to determine the exegetical idea and its development" (p. 66). What is interesting is that while he lists eight different kinds of resources to help you through your study Stage 2, he does not list any for Stage 3. Apparently, you're on your own.

The core part of Stage 3 is identifying what Robinson calls the Subject and the Complement. The Subject "accurately describes what the author is talking about" (p. 67). Complements "complete the subject and make it into an idea" (p. 67). In other words, any given passage is made up of subjects, to which complements are added. The most important part of identifying these elements, says Robinson, is understanding the structure of the passage. If the structure is understood, then the flow of thought or reasoning can be accurately discerned and communicated. This is accomplished by developing what he calls a 'mechanical layout', essentially a block diagram that charts the flow of the text.

Such a layout points up the relationship of the dependent clauses to the independent clauses. . . . Either a diagram or a mechanical layout brings analysis and synthesis together so that the major idea of a passage is separated from its supporting material. (68)

Here is the sample of his mechanical layout from Appendix 2 of the first edition. It is not included in the second edition.

http://www.logos.com/media/blog/robinson-layout.png

Now let's shift gears and take a look at what is found in the Lexham Discourse Greek New Testament. It provides the same kind of block outline for the entire New Testament as seen in Robinson's layout.

http://www.logos.com/media/blog/LDGNT-eph4.11-13.png

The independent clauses can be differentiated from the dependent ones by the labels in the left column, by the indenting, and by the discourse annotations like backgrounding (e.g. Text).

http://www.logos.com/media/blog/LDGNT-eph4.16.png

Where the Greek writer uses special devices to highlight that something is part of Robinson's Subject, the LDGNT annotates this as a frame of reference (e.g. [TP Text TP]). Some frames of reference introduce topics, others introduce information that helps you relate what follows to the preceding text. Either way, they are clearly marked to avoid confusing them with Robinson's Complement. Greek writers also used special devices to emphasize the most important part of the Complement. This too is indicated for you using bolding.

The LDGNT was intentionally developed for preachers and teachers. It includes many other devices that help you identify where the writers highlight key themes, or highlight significant connections between ideas, and much more. We felt like this information was so important that it had to get into the hands of folks without training in Greek. This resulted in a slightly simplified version called the Lexham High Definition New Testament: ESV Edition.

http://www.logos.com/media/blog/HDNT-eph4.11-16.png

Check out the videos for the HDNT and LDGNT to learn more about each resource.

Those of you who already have the LDGNT will be excited to hear about a forthcoming resource I've been working on: Discourse Grammar of the Greek New Testament: A Practical Introduction to Discourse Features for Teaching and Exegesis. This text introduces the discourse concepts annotated in the LDGNT, starting with how standard Greek grammars like BDF, Robertson, Wallace and Porter treat them. Keep an eye out for it on the Pre-Pub page.

Lexham Analytical Lexicon to the Greek New Testament DOWNLOADWhat in the world are those crazy people at Logos doing now? What is The Lexham Analytical Lexicon of the Greek New Testament? Why another lexicon?

There are a few reasons, actually. Here are three of them.

First, this lexicon takes advantage of the classification in Louw & Nida's Greek-English Lexicon based on Semantic Domains and offers definitions of each lemma broken into the different senses used in the Greek New Testament, as shown below.

Second, this lexicon lists every instance of every word in the NA27/UBS4 Greek New Testament classified by Louw-Nida sense. Why is this important? It means that you can be in the Greek New Testament, KeyLink into the Lexham Analytical Lexicon, and (particularly if you're using the Active Reference Visual Filter) note the classification of the instance from which you KeyLinked.

Third, The Lexham Analytical Lexicon of the Greek New Testament is an analytical lexicon. That means that in addition to all lemma forms of each NT word, each inflected form is included as well. Again, why is this important? It is important because the Lexham Analytical Lexicon can be a target both for the Greek New Testament and also for other Greek text outside of morphologically tagged resources. It means that if you see text of the Greek NT quoted in, say, Word Biblical Commentary, you can right-click and keylink on the Greek word and (likely) end up at the correct article in the Lexham Analytical Lexicon. You can see how the entry looks below. From the inflected form, one can click on the link to go to the full article of the word within the Lexham Analytical Lexicon.

The Lexham Analytical Lexicon to the Greek New Testament is a great complement to the Lexham Greek-English Interlinear of the New Testament and is designed to provide keylinking help when keylinking from text that is not morphologically tagged—like commentaries, as described in the third point above.

Interested? Then this one is for you. No waiting for this one to make it through the Pre-Pub process. It's already done. Get yours today!

The recently-released Lexham Greek-English New Testament Interlinear has, as one of its primary distinguishing features, domain-article references to the Louw-Nida Greek Lexicon (info here, here and here). That's all well and good, but -- beyond keylinking to a specific Louw-Nida article -- what can we do with the references?

One thing that you can do (shown in the below-referenced video) is begin to explore using the concept of "semantic chaining" (also known as "semantic chunks" or "semantic clustering"). The idea is to explore how a section of text (a pericope or chapter or book) uses or repeats ideas found in particular domains or domain-subdomain references.

OK, I'll speak in English this time. You know how repeated words can be important when you're looking at a passage? Well, Louw-Nida references let you expand that notion to repeated concepts. The theoretical backgound for this concept is well-established in the literature* but as of yet has not really been available in a consumer-level Bible study product.

But you can do it with the Lexham Greek-English Interlinear New Testament if you've also got the Louw-Nida lexicon (Greek-English Lexicon of the New Testament Based on Semantic Domains) and are willing to learn how to reference search using the Bible Speed Search dialog.

The video shows you how. Our sample passage is 1Ti 2.1, and our sample concept is prayer.


* Some references include:


  • Reed, Jeffrey T. A Discourse Analysis of Philippians, pp. 296-331. This book will be available in the Studies in New Testament Greek and JSNTS Collection.

  • Porter, Stanley E. and O'Donnell, Matthew Brook. "Semantics and Patterns of Argumentation in Romans: Definitions, Proposals, Data and Experiments", pp. 154-204 in Stanley E. Porter (ed.), Diglossia and Other Topics in New Testament Linguistics. This book will be available in the Studies in New Testament Greek and JSNTS Collection.

  • Guthrie, George, The Structure of Hebrews: A Text-Linguistic Analysis.

  • Van Neste, Ray, Cohesion and Structure in the Pastoral Epistles. This book is available in the Library of NT Studies: JSNTS on Paul collection.

As many Bible college and seminary students (and teachers!) can attest, learning Greek can be a challenging task. “It’s Greek to me!” hasn’t become a well-known expression without good reason.

One of our goals here at Logos is to facilitate learning and using the original languages. We offer a huge number of Hebrew and Greek resources. But as helpful and essential as grammars are for learning Greek, reading books isn’t enough for many students. They need to hear it and speak it to get it to stick.

We introduced our Greek Pronunciation Addin a couple of years ago (a Hebrew Pronunciation Addin is on Pre-Pub). It’s included in Scholar’s, Silver, and Gold and is also available for individual sale. The addin allows students to reinforce standard pronunciations, but only for lemmas (the dictionary form) and only one word at a time.

Learning the proper pronunciation for inflected forms involves a little more guesswork, especially for students learning Greek on their own without the help of an instructor.

With the new Greek Audio Bible, you can now hear Professor John Schwandt read any passage in the Greek New Testament. Simply enter a passage, and click play. The blue arrow will move with the audio to help you follow along in your Greek New Testament. If the normal reading speed is too fast, you can adjust it to slow or slower.

This is sure to be a helpful tool for beginner and intermediate Greek students.

Find out more at the product page, or see it in action in this video demonstration.

Jacques Paul Migne’s Patrologia Graeca is a massive series of 166 print volumes of Greek writings from the 1st century through the 15th century. We’ve been asked many times if we’d consider making this indispensable set available, and we’re finally ready to give it a shot.

As you can imagine, digitizing 166 volumes of small Greek and Latin text—each volume ranging anywhere from 500 to 1,500 pages—is no small undertaking. Print sets are next to impossible to obtain. When we last looked into getting one, the price tag was in the $40,000 range!

Instead of trying to Pre-Pub the whole thing at once and putting it out of the range of just about everyone of our users, we’re going to release it in chunks. This will make it more affordable for you, allow you to pick and choose the sections you want, and make it so you don’t have to wait a decade for the completed project!

The first chunk, volumes 1-18 (20 print volumes), covers the pre-Nicaean period and features the writings of Clement of Rome, Ignatius of Antioch, Polycarp, Melito of Sardis, Papias, Justin Martyr, Tatian, Irenaeus, Clement of Alexandria, Origen, and dozens of others.

Why Would You Want It?

That’s the million dollar question—actually, the $400 question. Allow me to take a stab at some reasons that you should consider placing your pre-order.

Greek Studies

Comparative Grammar

The Greek New Testament is a fairly small corpus of literature. There are hundreds of words, forms, and grammatical structures that occur only once in the whole GNT making it difficult to adequately evaluate them. Being able to compare NT usage—vocabulary, morphology, and syntax—to other Greek writings like the LXX, OT Pseudepigrapha, Josephus, Philo, the Apostolic Fathers, etc. is incredibly valuable. But even these bodies of literature don’t address all of the questions grammarians and exegetes have. Significantly broadening the corpus of Greek texts that can be compared to the Greek NT is a major boon to biblical Greek studies.

Textual Criticism

In many cases the writings of the church fathers shed light on which readings of the biblical texts are earlier and more likely to be original. If you’ve looked at a Greek New Testament apparatus, you’ll see references to the fathers on nearly every page. Being able to look up these references will allow textual critics to get one step closer to the sources—and even make advancements in the field of textual criticism.

Church History

Reading the Original

Have you ever been reading somewhere in Schaff’s ECF and wanted to see the underlying Greek behind the English? I know I have. Have you ever wished you could follow references to the Father’s in footnotes in commentaries and other academic literature? With our digital edition of Patrologia Graeca, this kind of study will finally be easily accessible.

Many people don’t realize that Philip Schaff’s 38-volume Early Church Fathers represents only a fraction of the writings of the church fathers. If you want to read some of the church fathers, reading them in Greek or Latin is the only option. Serious students of the history of the formative years of the church cannot afford to ignore this massive collection of writings.

History of Interpretation

Since Scripture references will be tagged, you’ll be able to evaluate all of the places where a certain passage of Scripture is discussed—a crucial part of in-depth study on difficult passages. Want to find out how the fathers handled baptism for the dead in 1 Cor 15:29? No problem. Add your Patrologia Graeca collection to your Passage Guide, use the Reference Browser, or run a search like bible = "1 Cor 15:29".

Convinced yet? Read more or place your order at the Pre-Pub page.

Textual apparatuses (a.k.a. critical apparatuses) are essential tools for serious exegesis. They list alternate readings, the texts that contain those readings, and often the level of certainty the editors had in choosing the reading they went with.

Students of the biblical languages will notice, though, that the main editions of the Hebrew OT (Biblia Hebraica Stuttgartensia) and the Greek NT (NA27 and UBS4) that come with our upper-end base packages lack the corresponding textual apparatuses. Without the apparatuses, you still need to reference your print volumes to check for variant readings. Are you stuck using part digital and part print for your study of the Hebrew and Greek texts?

There are two standard textual critical tools included in the Original Languages Library and Scholar’s Library: Gold.

If you don’t own either of these base packages, you can either upgrade or buy the resources individually.

There are several other critical apparatuses available as add-on resources.

Apparatuses for the Hebrew Old Testament

  • BHS Apparatus Criticus
  • BHQ Apparatus Criticus (partial)

Both of these are included in SESB 2 and not available for individual sale. The BHS apparatus is also included in the Logos edition of SESB 1.

Apparatuses for the Greek New Testament

  • NA27 Apparatus Criticus
  • UBS4 Apparatus (not a separate resource)
  • Majority Text Apparatus (includes the Majority Text GNT)

The NA27 apparatus is part of SESB 2 and the Logos edition of SESB 1. The UBS4 apparatus is available only in SESB 2. The Majority Text apparatus is bundled with the GNT.

It should be clear by now that if you really want to build the critical apparatuses section of your digital library, SESB 2 is a must.

For more on apparatuses and resources relating to textual criticism see the Critical Apparatuses section of the Product Guide for Greek Bible Texts & Tools. You’ll also want to check out the article “Critical Apparatuses: What and Why.”

Have you ever wondered what the differences are between the Nestle-Aland Novum Testamentum Graece, 27th ed. (NA27) and the United Bible Societies Greek New Testament, 4th ed. (UBS4) or between the various Greek New Testaments available for Libronix? Wonder no more. Rick Brannan has done extensive comparative analysis between these two popular editions of the Greek New Testament and gives you all of the details in this very informative article “NA27 vs. UBS4 (Greek New Testaments).” He also helpfully compares our various Greek New Testament texts.

I turned to Rick on a question a while back regarding a difference between the NA27 and UBS4 and quickly learned that Rick really knows his stuff on this. I think Rick’s article would make excellent required reading for Greek students (and professors!).

Go give it a read, and be sure to bookmark it for future reference.

Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software, whose work focuses on the discourse grammar of Hebrew and Greek.

This post is about another one of the discourse devices found in the Lexham High Definition New Testament and the Lexham Discourse Greek New Testament. When reading the NT, we come across words like ‘behold’ or ‘truly’ that we do not use much in English. So what purpose do they serve in the Greek NT? These and other words function as 'attention-getters', and serve to draw attention to something unexpected or important that immediately follows. Attention-getters are often used in combination with other devices, especially meta-comments.

When we are telling a story, we will often throw in extra words at different points to add more drama or flair just before something surprising or important. Take a look at some examples:

  • Just as I looked up, just like that this bear appears out of nowhere.
  • While I was turning into the driveway, bang, I ran over my son’s bike.
  • We were walking down the trail when out of nowhere a mountain biker appeared.
  • I was doing some repairs on the house when, get this, one leg of the step ladder gave way and wham, I hit the ground.

In each of these examples, the bolded words could have been left out without significantly altering the meaning of what is communicated. We also find attention-getting devices in the NT that accomplish similar purposes. They tend to be placed just before something that is surprising or important.

Here are some examples from the NT.

Now when they had departed, behold, an angel of the Lord appeared to Joseph. (Matt 2:13)

But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph. (Matt 2:19)

And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him. (Matt 3:16)

And behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” (Matt 3:17)

In each of these examples from Matthew, the word ‘behold’ is placed just before something surprising or important, like the appearance of an angel or the voice from heaven. The same information could have been communicated without the attention-getter, but it would not have had the same ‘zing’ as it does with ‘behold’.

Examples of other attention-getters that are found in the NT include:

  • ‘he who has ears, let him hear’ (e.g. Mark 4:9, 23; Luke 14:35; Rev 2:7)
  • ‘truly’ (e.g. Matt 5:18; Mark 14:30; Luke 9:27; John 1:51)
  • ‘woe to you’ (e.g. Matt 23:13, 15, 16, 23, 25, 27, 29)
  • ‘alas’ (e.g. Matt 24:19)
  • ‘God is witness’ (e.g. 1 Thes 2:5)

The important thing to keep in mind is that these attention-getters could have been omitted without significantly changing the content of what was communicated. The presence of the attention-getter represents the choice to attract extra attention to what follows. If you are interested in devices like these, check out the description on the Pre-Pub pages of the Lexham High Definition New Testament and the Lexham Discourse Greek New Testament. Links to previous blog posts describing other discourse devices can be found there.

Rick Brannan was kind enough to sit down with me and answer a few questions about one of the projects that he's been working on for the last several months, the new Lexham Greek-English Interlinear New Testament (LGNTI), which should be shipping any day now.

Click on the image below to watch Rick talk about this great new resource.

Windows Media Video: 5:31 | 14.8MB

You can also read about some of the features of the LGNTI or, better yet, watch Rick some demonstrate them in these two posts:

A couple of months ago, Dan Phillips emailed me about Henry Alford's The Greek Testament and asked if we would consider making it available in Libronix. I was familiar with Alford's work, but had never used it. I did some digging and concluded that it would be a perfect fit for Libronix. So I sent it along to our electronic text development department for a cost estimate, and now it's up on Pre-Pub for a fraction of the cost of the hard-to-find print volumes.

If you don't know much about Alford's Greek Testament, you can learn a good deal by the subtitle: "With a Critically Revised Text; a Digest of Various Readings; Marginal References to Verbal and Idiomatic Usage; Prolegomena; and a Critical and Exegetical Commentary." Alford's detailed analysis, which spans nearly 3,500 pages in print, covers the entire New Testament.

In his original email, Dan mentioned to me that John Piper often uses Alford's Greek Testament and speaks very highly of it. He couldn't remember where he heard Piper talk about it though. So he asked his blog readers for help, and we were able to track down the quote. It comes from the Q&A time at the end of Piper’s biographical lecture on Owen. Piper is answering a question about commentaries that he finds helpful. Here's what he says:

When I’m stumped with a . . . grammatical or syntactical or logical flow [question] in Paul, I go to Henry Alford. Henry Alford . . . comes closer more consistently than any other human commentator to asking my kinds of questions. (John Piper, “John Owen: The Chief Design of My Life—Mortification and Universal Holiness,” 1:30:11–1:30:31)

My ears perk up when I hear a scholar like Piper talk about the tools that he finds most helpful. I'm excited to see Alford's work digitized and look forward to consulting it in my own study.

In just the few days that it has been up, Alford's Greek Testament has already crossed the 50% mark. Go check it out and see if you think it would be a good addition to your Libronix library.

To learn more about Henry Alford, see Dan Phillips' very informative post "Great News for Greekers: Alford Gets Logosized."

On the subject of Steve and discourse grammar, there was a helpful exchange in the comments of Steve's last blog post, which I thought it would be worth calling your attention to.

A commenter asked,

My main quandary when considering the LDGNT has to do with objectivity vs. subjectivity in conducting discourse analysis. I am inexperienced and basically ignorant of the concept of discourse analysis. I read some of Bill Mounce on the topic. What I would like to know is given that a particular scholar, in this case Dr. Runge conducts the analysis of the entire GNT, would another scholar arrive at the same kinds of results or would there be numerous differences with results? More or less, I am asking about "bias". Would I become a Rungeianite? And I say that in all well intended humor. :)

Perhaps you've had the same question. Some components of grammar are more objective than others. Many—though certainly not all—aspects of morphology tend to be fairly objective and agreed upon by scholars. Syntax, on the other hand, involves a bit more subjectivity. What about discourse? How objective or subjective is the work that Dr. Runge has done?

Here's Steve's helpful response:

You ask a great question. Most of what I have analyzed is fairly objective in nature, and could be replicated by others using a comparable interpretive framework (i.e. a functional, cognitive approach to discourse typology). What I am doing is better characterized as *discourse grammar* as opposed to *discourse analysis*, with the latter focused on trying to find the overall structure and message of a book. My analysis would give you the building blocks for doing such an analysis, but is more focused on documenting grammatical features and describing their discourse function. Each blog post has focused on one grammatical phenomenon and then described the task that it accomplishes in the discourse. I have striven to annotate only well documented, well attested discourse features. Most of what I have annotated relies upon the research of translators and other linguists. Other parts are original research which has either been peer-reviewed or presented at conferences for feedback.

There are indeed aspects that involve subjectivity, as is the case with some of the decisions regarding the block outline. Let's say there is a main clause with a subordinate clause, followed by a coordinate clause (linked by και 'and'). Which clause does the coordinate clause link to: the main clause or the subordinate clause? Grammar alone cannot answer this question. In most cases the decision is fairly objective, but there are times when a good case could be made either way. This project is intended to function as a commentary, something that you interact with in order to ensure you engage all of the relevant issues related to the passage. In the same way that you might disagree with a commentator, I expect that some will disagree with judgments I have made.

I have posted conference papers presented at SBL and ETS at www.logos.com/academic/bio/runge. I also chair a new section at ETS called 'Discourse Grammar and Biblical Exegesis', focused on making discourse-related research more accessible to biblical scholars. These papers document the research underlying the HDNT analysis, and include footnotes and bibliographies for readers.

For more information about what Steve has been working on here at Logos, see the following:

Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software, whose work focuses on the discourse grammar of Hebrew and Greek.

I want to introduce one of the remaining concepts that is annotated in the new Lexham High Definition New Testament and the Lexham Discourse Greek New Testament. You have probably heard at some point that sometimes the biblical writers will repeat key words because of their importance. This is not the only kind of repetition found in the New Testament. Bible translators studying both Scripture and other languages from around the world have found that sometimes the repetition of ideas or sentences has a different effect than highlighting the repeated word. Instead, the restatement of already known information is used to intentionally slow the pace of the story just before something surprising or important happens.

One of the ways the New Testament writers will slow things down before a significant speech is by saying ‘and answering he said to . . .’ even though no question was asked. Before significant event, they sometimes restate the action from the preceding sentence as backgrounded information in the sentence that follows (e.g. “They went to town. As they were going to town . . .). This repetition is often left untranslated, or is obscured in translation.

Repetition and other tools are used by writers to point ahead to significant conversations or events that follow, creating something like a speed bump with the unnecessary repetition. Here are some examples of what is called ‘tail-head’ repetition, where the end of one sentence (the ‘tail’) is repeated at the beginning of the sentence that follows (the ‘head’). We use this device in English to build suspense.

I heard a noise upstairs, so I decided to go up and check it out. As I was walking up the stairs, all of a sudden . . .

You can fill in the blank of what you think happens next, but it would likely be something surprising or unexpected, right? The same kind of repetition is found in the NT.

But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit (Matt 1:20).

Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” (Matt 2:13)

As they were talking about these things, Jesus himself stood among them, and said to them, “Peace to you!” (Luke 24:36)

In each of these verses, the bolded content was already mentioned in the previous verse. Note that just after the bolded content, big things happen. The italicized word ‘behold’ is an attention-getter, another forward-pointing device.

Another kind of repetition that frequently is used in the NT involves using extra speaking verbs to introduce speeches. This device is found in contexts where one speaker takes the conversation in a brand new direction, or where the speaker and hearer are both trying to take it different directions. In conversational English, we might report such a speech by saying, “So she says to him . . . then he says to her . . . .” Notice that even though the conversation that is being reported is a past event, it is acceptable to report it using present tense verbs (‘says’ instead of ‘said’). In English, the ‘historical’ present and the emphasis on the bolded words would attach significance to each turn in the conversation. The same kind of effect is achieved in the NT using repetition. Take a look at how Jesus’ conversation with Nicodemus is reported. The bolding identifies the repeated elements. The repeated words omitted in the ESV translation are in brackets.

Jesus answered [and said] him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:3)

Nicodemus [answered and] said to him, “How can these things be?” (John 3:9)

Jesus answered [and said to] him, “Are you the teacher of Israel and yet you do not understand these things? (John 3:10)

In v. 2, Nicodemus describes Jesus as a teacher sent from God. Jesus ‘answers’ even though Nicodemus has not asked a question. Jesus' declaration that one must be born again takes the conversation in a whole new direction. Both Nicodemus’ reply and Jesus redirection are encoded using repetition. In v. 9, the Greek verb ‘answered’ is left untranslated, represented by a bullet in the ESV text.

As I have stated in earlier posts, the same basic content could have been just as easily communicated without the repetition (like what you often find in English translations), but would not have carried nearly the same zing as using the repetition. The use of these discourse devices represents the writer’s choice to attract extra attention to something, ostensibly because of its importance to the context.

If you are interested in devices like these, check out the description on the Pre-Pub pages of the Lexham High Definition New Testament and the Lexham Discourse Greek New Testament. Links to previous blog posts describing other discourse devices can be found there.

Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software, whose work focuses on the discourse grammar of Hebrew and Greek.

I am currently teaching a class on the parables of Jesus at my church. We are looking at the parables that occur in more than one gospel and taking note of how they are used in each. Along the way we have come across differences in wording, begging that question: ‘So what?’

This week we looked at the ‘salt’ passages, found in Matthew 5:13; Mark 9:49-50; and Luke 14:34-35. We noticed that there are some significant differences in how this parable is related to the preceding context in the different gospels. There are two new resources called the Lexham High Definition New Testament and the Lexham Discourse Greek New Testament that provide some really helpful insight into issues like this. These resources annotate where the NT writers used various devices to get our attention, emphasize things, build suspense, etc.

Another important contribution of these resources is a description in the left column that tells you what each line of the text is doing. This analysis is informed by things like the Greek conjunction used, the morphology of the verb, and the role that it plays in the larger context. We were using the Lexham High Definition New Testament in class, and it was really easy to point out how the different gospel writers wanted to connect the salt parable to the preceding context, since it was plainly spelled out in the left column. ‘Proposition means that there are no specific instructions about how to relate what follows to what precedes.  ‘Support’ indicates that what follows in intended to strengthen or support what precedes, but does not advance the story or the argument. ‘Principle’ indicates that what follows is a summary or conclusion drawn from what precedes, often providing the big idea for the section that follows. Take a look at the highlighted descriptions in the left column.

In Matthew’s gospel, the saying follows right on the heals of the Beatitudes. In Greek there is no specific conjunction that tells the reader how to connect it; it is just the next saying.

In Mark the section just before describes how it is better to cast off a part of you that causes you to sin than to keep it and risk being thrown into hell. The saying about the salt is connected to this with the Greek conjunction γάρ (for). This instructs us to understand what follow as supporting or strengthening what precedes, rather than introducing a new point. In other words, Mark has signaled with γάρ that the saying about the salt is connected to what precedes, supporting and strengthening it.

If you look at Luke 14:34, you will see that the verse begins with a bullet. In the ESV English-Greek Reverse Interlinear New Testament, you can see that the bullet stands in the place of the Greek conjunction οὖν (therefore). This word signals that what follows is a principle or summary drawn from what precedes. In other words, it either summarizes what precede, or introduces a new principle that is drawn from what precedes. The preceding section in Luke describes counting the cost of discipleship, illustrated by the consideration that should be given before building a tower or going to war against a superior force. This means that Luke wanted us to read the saying about the salt as drawing from and building upon what precedes.

In each of these gospels, the saying about the salt losing its saltiness warns us about the hazard of losing the distinctive quality that makes us who we are, illustrated by salt losing its saltiness. In Matthew Jesus has just taught that when we encounter persecution for pursuing righteousness, we should rejoice and be glad. In such circumstances, one might be tempted to water down their faith, or put their light under a basket (cf. 5:15). The reference to salt adds to this same point by asking the question: ‘What good is salt if it loses its saltiness?’ If we water-down or hide our faith, then what’s the point?

In Mark, the same point is made by the reference to salt. If there is some part of us that is causing us to sin, that might destine us for hell, is it really worth hanging on to? The reference to salt presents the same issue from a different angle. The salting with fire suggests a refining process. But if this process does not produce real, salty salt, then what’s the point? The Christian life is not about hanging on to what Jesus died to free us from, but about being the salt and light that he redeemed us to be.

In Luke, Jesus has just given a summary principle in v. 33 drawn from the illustrations of building a tower and going to war: “So therefore, any one of you who does not renounce all that he has cannot be my disciple” (ESV). The saying about the salt is building upon this point, providing a practical illustration of what happens when someone follows without renouncing all: he or she is salt that is not salty. If the salt is no longer salty, then what’s the point?

This is just a one example of the kind of help that the left column information of the Lexham High Definition New Testament and the Lexham Discourse Greek New Testament can provide. It can really pay dividends in helping you understand the really hairy passages that use very complex grammar, unpacking it one bit at a time. Check out Romans 2:17 in the HDNT:

Paul wants to set up a very complex state of affairs, one which can get confusing in a hurry if you are just reading it in a continuous paragraph. His main point is this: Do you not teach yourself? The ‘complex’ marker tells you that the line that is only indented one place is the main idea of the complex clause. In this case, the main thought is the ‘principle’ line. The rest of the parts are indented and labeled to help you understand what role each plays, and to let you easily find the main idea.

We are nearing completion on this project, which means two things: it will be shipping soon, and the price will be going up when it is removed from Pre-Publication. Take warning; buy soon if you haven’t already!

If you missed them, be sure to check out Steve's previous posts.

Awhile back I blogged my excitement over the Studies in New Testament Greek Collection being offered as a prepublication special. It is chock full of books that can help exegetes and Bible students benefit from advances in modern linguistics. But as I looked at the collection, there was one volume I was sad to see missing. So we did some digging and found that we had a license from the publisher for the title, but it hadn’t made it into the collection because the publisher wasn’t able to provide us with a physical copy of the book. Well, that’s no problem, since I have a copy. So I brought my book in and we got permission from the Powers That Be to add this valuable book into the collection at no additional cost to you!

The book in question is Biblical Greek Language and Linguistics: Open Questions in Current Research, edited by Stanley E. Porter and D. A. Carson. Half the book is dedicated to 5 essays on verbal aspect. One of the great debates in the study of biblical Greek has to do with whether or not verbal ‘tenses’, such as aorist and imperfect, actually communicate a temporal reference (indicating that the action of the verb taking place in the past, present or future) or whether they might not communicate something else entirely (aspect). Or do tenses sometimes convey time, sometimes aspect and/or sometimes both? In New Testament studies, the two most prominent voices in the early verbal aspect debate were Stanley Porter (also the author of Idioms of the Greek New Testament and the soon-to-be-released Handbook of Classical Rhetoric in the Hellenistic Period) and Buist Fanning. In this volume, there are essays from both Porter and Fanning introducing their approaches to verbal aspect and commenting on each other’s theories as well. These excellent essays are preceded by an introduction to the debate by D. A. Carson (author of Exegetical Fallacies), and followed by two more independent reviews of Porter and Fanning, one by Daryl D. Schmidt (author of Hellenistic Greek Grammar and Noam Chomsky) and the other by Moises Silva (author of the Philippians volume of the Baker Exegetical Commentary on the New Testament).

After the section on verbal aspect, the other half of the book is a potpourri of articles on other applications of modern linguistics to the Greek Bible, including essays from Jeffrey T. Reed (who wrote A Discourse Analysis of Philippians: Method and Rhetoric in the Debate over Literary Integrity, and co-edited Discourse Analysis and the New Testament: Approaches and Results, both books that are also in this incredible collection), Paul Danove (who wrote Linguistics and Exegesis in the Gospel of Mark: Applications of a Case Frame Analysis and Lexicon, which is also in the SGNT collection), Michael W. Palmer (author of Levels of Constituent Structure in New Testament Greek), and Mark S. Krause (co-author of the College Press NIV Commentary on John).

Biblical Greek Language and Linguistics is a great addition to this already brilliant collection of books. We’ve sweetened the deal, so if you were sitting on the fence before, it’s time to order so we can get this collection into production ASAP!

First, a teaser. Here's where we're going:


Mixing syntactic force and lemmas in a Bible Speed Search?!

[Maybe you just want to cut to the chase and watch the video instead of read. That's fine, go right ahead! — RB]

The Lexham Syntactic Greek New Testament comes with two primary views. One is the Syntax Graph, (formal title: The Lexham Syntactic Greek New Testament: Sentence Analysis; shortname is LEXHAMSGNTGRAPH) where the text is in a column on the right, and a graph of arrows and lines shows how the text is structured. Hovering the text brings the Expansions and Annotations data for the word into a popup. If you use the Lexham SGNT, this is probably the view you're most familiar with.

However, there's another view, one I like to call the "running text" view. This has the text of the Greek New Testament (UBS/NA) but it has one clause on each line, with indentations to show the relationships. This view is also an interlinear. The resource is The Lexham Syntactic Greek New Testament, shortname is LEXHAMSGNT. Here's an example, note that I have my interlinear configured to only show the Greek text and the English gloss line (you can control this in View | Interlinear).


James 3 from the Lexham SGNT

Now, what not many people know about this edition of the Lexham SGNT is that it is tagged for Syntactic Force. This is what many people refer to as "syntax" when they talk about the Greek of the New Testament, and it is the sort of thing that many second-year programs at seminaries and colleges dig into. You can see the clause and phrase breaks and the hierarchy implied by indentation; what you can't see is that each word carries a syntactic force annotation. So, in the above example, when I hover over ειδοτες, a popup informs me that this could be either a circumstantial participle or an adverbial participle. Definitions of these terms are given as well.


ειδοτες in James 3.1 from the Lexham SGNT

Did you know that you can search for this kind of thing using the Bible Speed Search report? It's a little verbose, but possible: sgnt-syn = "circumstantial participle" andequals lemma:οιδα In the material covered by the Lexham SGNT, this happens 10 times (I know because I just did the search).

This is just one example; I made a video that explains things a little more. This combines a few different advanced concepts: non-Bible data type searching, the andequals operator (also note the notequals operator) and using the lemma field. But it allows you to find some pretty specific things. Like, copulative conjunctions that aren't και.

To further facilitate this kind of searching, I've also compiled a list of valid syntactic force codes that you can key into the Bible Speed Search dialog. So, instead of having to type "circumstantial participle", you'd know you could instead type "ptc-circum". You can download this file (PDF); hopefully it'll help in your use of the Lexham SGNT.

Lastly, I should note that the Lexham SGNT is a work in progress; at present it includes annotations of Romans-Galatians and Hebrews through Revelation. If you find annotations that you don't agree with or would like to suggest alternate annotations, we want to know about it. Send an email to syntax@logos.com and we'll make sure it gets to the editor.

Awhile back over on the Logos Newsgroup for Greek, someone asked a question:

Someone has commented that there are 484 occurrences of the definite article occurring without a noun introducing a prepositional phrase, such as, "τα επι τοις ουρανοις." I wonder if someone would teach me how to search my GNT (N/A27) to confirm this statement?

The example is (I believe) from Eph 1.10:

εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ. (Eph 1:10, NA27)

as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. (Eph 1:10, ESV)

Note that the same structure is used in "things on earth" in the same verse.

Anyway, the best way to find stuff like this — where you're really searching for a relationship between words and/or phrases even though it looks like proximity will get you close enough — is a syntax search. In this example, the relationship is between the article and the prepositional phrase. It is more than proximity (occurring close to each other or in sequence); it is functionally that the prepositional phrase in some way further modifies/qualifies/distinguishes the article (which, in cases like these, tends to function like a relative pronoun).

The OpenText.org Syntactically Analyzed Greek New Testament makes this relatively easy to find. Let's look at this portion of Eph 1.10 first to see how it is analyzed:

Here the word group contains a head term; the head term contains a word (τα) and the structure that modifies it. Here the structure is a relator. A relator is basically a prepositional phrase that functions adjectivally, modifying a substantive (instead of functioning adverbially, modifying the primary verb of the clause). So all we need to do is find where a relator modifies a word that that is an article.

There are two basic cases to consider. The first is like Eph 1.10, where the word is the root word of the head term, and the relator modifies it. The second case is where the word is a modifier itself, like in Mt 5.16:

Here note that τον is a definer, and the relator (adjectival prepositional phrase) modifies the definer.

These are the two cases to consider. A syntax search that looks like the following should account for both of them:

You'll notice I've used an unordered group to contain the word+modifier portion of the query. Why did I do this? Because I really want to find where a word and a modifier are siblings (occur at the same 'level' in the annotation) because this implies they are in relationship with each other. The containing structure(s) (here the head term or modifier at the root of the query) constrain the elements to already being in the same unit. The unordered group allows for this, letting you specify the elements you care about (here a word and a modifier), and it will run the permutations, including optional elements occurring between them, while it searches. It makes query specification a whole lot easier.

When the search is run, 298 occurrences are located. Here's a snapshot of the results dialog:

The different colors in the results come in because of the "OR" in the query. In this way you can tell that some results come from one half of the "OR". Here the greenish color represents the top half of the "OR" (word is a direct child of head term); the brown represents the bottom half (word is a direct child of modifier).

So, to answer the question posed on the Greek newsgroup; I'd respond that according to the OpenText.org Syntactically Analyzed Greek New Testament, there are 298 instances of the definite article occurring without a noun introducing a prepositional phrase.

I'll admit it; I'm hopelessly addicted to reading (and writing) blog posts; particularly those having to do with Biblical Studies and especially those having to do with the intersection of Biblical Studies and technology. And when they can mix in the Greek New Testament, well, then I usually have to clean the saliva off of my keyboard.

So when I saw Mark Hoffman post a question and an answer about finding the co-occurrence of a Louw-Nida domain and a particular morphological criterion (here where Domain 25, "Attitudes and Emotions", occurs with an imperative verb), a light went off in my head. The in-development Lexham Greek-English Interlinear New Testament, which has every word tagged with disambiguated Louw-Nida references (described more fully in this previous post), can do this fairly easily. You can even do it in one search with the Bible Speed Search dialog. Here's the query:

louw in LN25 andequals LogosMorph in V??M??

And here are the results, 122 hits in 108 verses:

And, since we haven't yet released the Lexham Greek-English Interlinear New Testament (though you can buy it on pre-pub!), I thought I'd include a video on how this search works and some further things you will be able to do with the search data once it is available.

(Pardon my voice; I must've slept with my mouth open last night. I woke up with a dry throat and the ability to sing with a Johnny Cash style voice without even trying.)

[Today's guest post is from Dr. Steve Runge, a scholar-in-residence at Logos Bible Software, whose work focuses on the discourse grammar of Hebrew and Greek.]

This is a follow-up to a blog entry that I posted last Thursday entitled “Who Cares About Participles? I Do!” It described how the New Testament writers used Greek participles to push less-important action into the background in order to keep attention focused on the main action of a verse. At the end, I gave the warning that this principle about ‘backgrounding’ action did not apply to every participle. This prompted a great comment from a user. He said:

I wasn't the best student at English grammar either so to figure out that what you have shown us in this blog would have been impossible for me as I don't understand all the different parts of English speech and writing. So, my question is this: with my ineptitude with both Greek and English, how can I use this tool well and know even what to look for? Perhaps that is an impossible question to ask.

This is a great question. The reality is there is no possible way for him to have known or done what I did without knowing the grammatical principles I used. Even knowing the principle, he would still need enough grammatical background to do the analysis. In other words, he wants access to this information, but his grammatical skills are too rusty for him to do the analysis himself. On top of this, he was probably never taught this principle in his studies. If you read the participles blog post and are a few years out of school, you will probably empathize with his frustration. Maybe you never even had the chance to attend Bible school. Here are some questions.

  1. Were you able to understand the idea of 'backgrounding' the action in a sentence using participles?
  2. Did you understand the meaning that could be gleaned from the choice to use a participle, and not a finite verb?

If so, then the problem is not with your understanding of grammar, the problem is with your access to the analyzed data. Right now, there is no access without years of study, and in this user’s case, keeping his Greek skills fresh, right? My personal mission in life is to address the ACCESS issue.

I have spent the last 12 years studying the problem, proposing and testing solutions, and coming up with a plan. What if ALL of the backgrounded actions in the NT were identified? What if there were a visual-filter type label on them so that as you were reading the text you could distinguish main actions from backgrounded ones? Would that be helpful? What if I did the same with 15 other of the most useful devices I found in my research? What if you could see all of these devices identified right in the text? This way you would not be distracted from the biblical text by reading a separate commentary. What if the text was organized into a block outline, breaking down the complexity of the text to help you better understand how it flows and how it is organized hierarchically?

If these questions pique your interest, then you will be interested in a resource that is set to go on Pre-Publication in the next few weeks. It is called the Lexham High Definition New Testament, part of a new series of original language resources that we are working on. It catalogs and graphically identifies all occurrences of a specific set of devices, like backgrounding, that the biblical writers used, but which are largely invisible without knowledge of Greek.

Many of these devices are based on the work of Bible translators, and are not even taught in seminary classes. The only way to learn them at this point is to slog through the linguistics literature like I have done for the last decade. This required developing an extensive knowledge of cognitive linguistics, pragmatics and syntax. Having done that, and having annotated where all of the devices occur in the text, the problem of access to the data is only partly solved.

The next step is to explain the concepts based on our idiomatic usage in English. Every language has to accomplish the same basic set of tasks. Since the annotated devices accomplish a specific task, I can explain the Greek device by analogy to how the same task is accomplished in English, regardless of how it might be translated. In other words, it would not matter if a Greek participle is translated as a main verb in English as long as you understood that it is backgrounded, right? This is a new way of thinking about these issues, a great complement to working with your preferred translation.

There is another problem. My analysis of these devices is based on the Greek text, not an English version. This means that somehow the data needs to be exported and mapped to an English version so that non-Greek or 'rusty-Greek' folks can access it. Until two years ago, this would have been impossible. Logos has invested the time and money into creating reverse interlinears, where the original language words are aligned to the corresponding words of the English translations. This allows the data that I have annotated to the Greek to be exported and displayed in English translations. I’ll let you in on a little secret: Greek is not English! Not every Greek device maps well into English, so we combined and culled down from about 40 concepts in Greek to 17 in English.

What is displayed in English is actually Greek data. If you find concepts like backgrounding valuable, and the want to get access to things that you would likely not even have learned if you had done advanced Greek study, it will soon be accessible to you mapped onto an English translation.

Not every concept is easy enough to understand with a thumbnail sketch for an introduction. However, a good many of them ARE that simple, but access to the data has been the ongoing problem. We have taken the very best of these devices and mapped them into English in the Lexham High Definition New Testament. There will be another, more detailed and more technical version of the data that is mapped onto the Greek text that will also be released, called the Lexham Discourse Greek New Testament.

I appreciate the frustration people have felt about helpful information being restricted to the few that had the aptitude and discipline to reach the advanced levels of original language study. There is a tremendous amount of information that will remain restricted to this domain, based on the nature of it. However, there is a lot of practical stuff that can be exported and applied by folks if only they had the access to it. This frustration has been my motivation for getting up at 4:30am several days a week since 1993 to do research. I worked construction for the last 15 years to provide for my family and fund my study. Logos hired me in October 2006 because they believed that the insight into Scripture that users would gain from this project was worth the investment to produce it.

There is not another resource like the Lexham High Definition New Testament, where a collection of the most useful discourse devices are pulled together and practically applied. I will be blogging about a different device from the Discourse NT series each week for the next few months. I do not want information that would be beneficial to people like you, people who are smart and motivated to study God's Word, to remain restricted to the few. I have had several scholars rebuke me for taking on such a project, saying people might misuse it. People are already misusing English versions, so why not give them something that might curb some of the abuse and misunderstanding?

Update: Both products are now available for pre-order:

[Today's Guest Post is by Dr. Steve Runge, who is a scholar-in-residence here at Logos Bible Software. Steve is working on projects to annotate discourse function in the Greek New Testament and Hebrew Bible. More importantly, he's a really smart guy with a passion for explaining the exegetical significance and importance of discourse functions in language that non-academics can understand — so that sermons and lessons can take such things into account, resulting in better preaching and teaching. Look for more posts from Steve in the future. — RB]

My name is Steve, and I wanted to give you some ideas about how you can use some technology you probably already have to enhance your Bible study. One of the great features of the Biblical Languages Addin is the Morphological Filter (click View | Visual Filters) that lets you markup Greek and Hebrew Bibles based on their morphological coding (Click for video demo; here's a blog post with similar information). And you are probably saying, “Steve, I don’t know Greek. Why would I want such a tool?” I am glad you asked!

One of the basic tenets of Bible study is to identify the main idea of each verse, which in turn allows you to build toward understanding the big idea of a passage, and so on. Believe it or not, the New Testament writers wanted the same thing. Not every action is of equal importance, and so the writers made choices about which actions to make the main idea of a sentence. One of the ways they did this was by using different kinds of verbs for different kinds of actions in order to prioritize them.

If you were to picture a line of soldiers, there are two ways I could make some of them stand out. The first way is to have the important ones take a step forward. This is essentially what emphasis does, it brings something out front. The other way to make something stand out is to have the less-important ones take a step back. By pushing the less-important things into the background (‘backgrounding’ them), I can focus your attention on the ones that are left in their original position. This is exactly what the writers did through the use of participles. Wait, it’s okay, don’t be afraid! Grammar can be a great friend and ally! Let me show you how.

Every sentence in the New Testament required the writer to make decisions. We make them all the time without even thinking about it, whether writing or speaking. We choose wording that fits best with what we want to communicate. The same is true of the NT writers. If they wanted something to be viewed as a main action, they used a main verb form (technically ‘finite’ verbs like the indicative, subjunctive or imperative moods for fellow grammar geeks). If they wanted to describe some action to set that stage for the main action, the writers would use participles before the main action to push the less important action into the background. Here is a quick example from English.

  1. I was writing a blog post this morning. I spilled my coffee on my keyboard.
  2. While writing a blog post this morning, I spilled my coffee on my keyboard.

In the first line, both actions are described as though they were equally important, both use main verbs. The second line backgrounds the first action using a participle in order to set the stage for the main action that follows—spilling my coffee (Don’t worry, Bob. I didn’t really spill, just needed an example).

This same kind of backgrounding happens all the time in the New Testament. And even if you don’t know Greek, you can use the tools available in Logos to find these backgrounded actions. Here’s how.

If you have an ESV English-Greek Reverse Interlinear of the New Testament and the Morphological Filter from the Biblical Languages Addin, you have all that you need to start your study. Open up the ESV English-Greek Reverse Interlinear in Logos Bible Software, and then click View | Visual Filters. This opens up the Visual Filter dialogue. Then click on Morphological Filter in the left pane, then click Add.


Click image for larger version
(works for all images in this post)

Then click Details. This opens up another dialog box that lets you choose the grammatical characteristics that you want to visualize. We want to check Verbs, and then Participles under Verb types. Then click Add on the lower left, and finally pick a how you want to represent it in the text using the Palettes (I chose the Gray highlighter pen). This will identify all of the participles.

Now you need to identify the main verbs. All we have to do is repeat the steps. Click Verbs, and then under the ‘Tense, Voice, Mood’ menu click Finite under ‘Verb types’, then click Add.

Now pick a visualization from the Palettes (I chose green highlighter pen), and finally click Okay. You are ready to look for backgrounded actions!

In your ESV reverse interlinear, go to Matthew 28:19, we can take a look at how Matthew uses a participle to prioritize the actions of the Great Commission. English does not use participles like Greek does, so a lot of them get translated into English as though they were main verbs. This is not incorrect translation, it is just a consequence of Greek not being English. But you can pick out the backgrounded actions from the original Greek using this Visual Filter in the Reverse Interlinear.

In English, there are two main actions of the Great Commission: Go and Make disciples. But if you look at ‘Go’, you’ll see that it is a participle. Does this mean it doesn’t matter at all? No, it does matter. Matthew used a participle to make sure that we got the main idea of the verse: MAKING DISCIPLES. Both actions need to happen, but they are not of equal importance. Using a participle backgrounds the less-important action.

This idea of backgrounding only applies to participles when they precede the main action, not when they follow it. The participles that follow the main action tend to spell out more specifically what the main action looks like. Here, ‘making disciples’ is spelled out as ‘baptizing’ and ‘teaching them to observe all that Jesus commanded’.

Another good example is found in Acts 9:1-2, where Saul is seeking to arrest the believers in order to keep ‘The Way’ from spreading.

In v. 1 there are two actions described: ‘breathing’ and ‘went’. But we can tell from the Morphological Filter that both of these actions are backgrounded. That means that these actions are setting the stage for the main action, and are not the main action themselves. The main action doesn’t come until v. 2; it is Saul ASKING for the letters. ‘Going’ to the high priest was just something that had to happen before he could ‘ask’ them for the letters. Luke’s choice to use a participle reflects how he chose to prioritize the action. Understanding how he prioritized the action will help us better understand the main point of the passage. The other participles in v. 2 function as ‘verbal adjectives’, describing whom Saul is seeking (the ones ‘belonging to the Way’) and how he will bring them (‘having been bound’). The principle of backgrounding only applies to the action participles that precede the main action.

The biggest, hairiest chain of backgrounded actions that I have yet found is in Mark 5:25-27, where SEVEN backgrounded actions before we finally get to the main action. Nearly all of these are translated in the ESV as though they are main verbs. Remember, this is not bad translation, it just reflects that Greek is not English. Take a look!

Look at all of the actions that are backgrounded! The one main action that is left standing is ‘touched’, all of the rest are simply setting the stage for this action. Mark clearly indicates this by using participles instead of main verbs. He could have just as easily chosen to make ALL of the actions main ones, but then ‘touched’ would not have stood out. They would have all been equal. By backgrounding the less-important actions before the main action, the writer lets us know which action we need to focus on. There is good reason to focus on ‘touch’ in this context, because it is the key action that sets off a whole series of events that follows. Touching Jesus is what heals this woman (v. 27). Look at how Jesus’ response is described in v. 30.

Three participles are used to describe the actions that lead to Jesus’ response (‘said’), and what he says is the most important part of the verse: ‘Who touched me?’ Mark has carefully framed his message to make sure that we do not miss the main point of the story!

The gospels and Acts by far make the most use of backgrounding through the use of participles before the main action. Here are a few more examples from Matthew. In Matt 13:46 in the parable about the pearl of great price, look at which actions have been backgrounded.

There are only two main actions in this verse: ‘selling all that he had’ and ‘buying’. The ‘finding’ and ‘going’ set the stage for the main actions. Do you see how the backgrounding fits with the main idea of the passage?

Another example is found in the description of Jesus preparing to feed the 5000 in Matt 14:19.

There are three backgrounded actions leading up to one main action in the first sentence. ‘Ordering the crowds’, ‘taking’ the loaves and fish, and ‘looking up to heaven’ are all backgrounded, keeping attention on the main action: he said a blessing. In the next sentence, ‘breaking’ is backgrounded, keeping attention focused on ‘giving’ it to the disciples who in turn give it to the crowds.

By the way, you do not need to use the visual filter to find out if an action is a participle in Greek or not. If you hover over ‘ordered’ in v. 19 of the reverse interlinear and look at the display in the lower left corner of the main window, you will see some information displayed.

The G2753 is the Strong’s number; the rest is the grammatical information for the Greek word. You can get the same information as what we have visualized using the Visual Filter, but it is does not let you see the big picture, and it is not nearly as cool!

As you may have noticed, not every participle backgrounds an action. Some participles don’t even describe action, but instead function as verbal adjectives to describe a person, place or thing. The participles that follow the main action usually spell out more specifically what the main action looks like (a topic I will take up in a future post). But there is hope!

I have been working for the last year in a super-secret department (next to Rick!) on a project that identifies all of the New Testament occurrences of cool devices like backgrounded actions. There are 15 other devices that are all explained and marked up using something like the visual filter right in the text to help you better understand what the writers were trying to draw your attention to. Stay tuned for more details.

Update: Both products are now available for pre-order:

The Louw-Nida Greek Lexicon (formal title: Greek-English Lexicon of the New Testament Based on Semantic Domains, though henceforth "LN") is a unique and helpful lexicon. It is, however, put together differently than most Greek lexicons.

[OK, this got a little long. If you're more of an I-have-to-see-it-to-understand-it sort of person, cut to the chase and check out the video.— RB]

Instead of being ordered by the Greek alphabet (for easy headword lookup) with one article per headword, the lexicon is ordered by the concept of semantic domain. Even more confusingly, words with multiple major senses have multiple entries. For example, ανθρωπος could be "human being", or more specifically "man", or even more specifically, "husband". In this case, LN has at least three definitions in three different places in the lexicon.

The lexicon has a separate index, ordered by headword, that helps one to navigate the articles and actually use the lexicon. We've had LN (volumes 1 & 2) available in Logos Bible Software for years; it is included in many of our packages (specifically, Original Languages, Scholar's, Scholar's Silver and Scholar's Gold).

So to use LN, you've had to go into the index, pick the likeliest sense from the index list, then go to that entry and see if it is proper.

With the new enhancements we've made to LN, when you keylink in from a Greek New Testament (or a New Testament Reverse Interlinear), you'll go directly to the article representing the sense being used in your current instance instead of the catch-all index entry. How's that for cool? (and time-saving!)

If you still want to go to the index entry in volume 2 after having read the sense-specific article, you can still get there — check the video for the groovy keylink-on-the-lexicon-headword trick I use to do this quickly. (Note that the method is more fully documented here).

Confused? That's OK. I made a video; you can hear me blathering on for almost nine minutes on this book, how it is ordered, how it is used and the significant enhancements we've made to it to support keylinking into this lexicon from the Greek New Testament (or New Testament Reverse Interlinears!) Apologies for the last minute; I sort of ramble on for a bit.

This updated version is available on our FTP site (ftp://ftp.logos.com/lbxbooks, look for LOUWNIDA.lbxlls). You also can download the latest version of LN from the book's page on our web site if you'd like to try this yourself.

Back in December, we put The Lexham Greek-English Interlinear New Testament on Pre-Pub.

Since the early reception to the Pre-Pub was good, we've been doing a little work on the New Testament interlinear and even have some provisional data back from the editor, Hall Harris. So I thought I'd take some time to walk you through some of the features in the hopes that even more of you will pre-order it!

We've given frequent attention to the OpenText.org Syntactically Analyzed Greek New Testament here on the blog. It's a tremendous collection of resources. The Lexham Syntactic Greek New Testament, the other set of NT syntax resources, hasn't been in the spotlight quite as much, mostly because it is still a work in progress. At present it covers the following 11 books: Romans, 1 Corinthians, Hebrews, James, 1-2 Peter, 1-3 John, Jude, and Revelation. (If you don't have access to all of them, make sure to update to 3.0d to get the latest LSGNT resources and syntax database. A revised version of the LSGNT that includes 2 Corinthians and Galatians is included in 3.0e, which is now in beta.)

But don't let its incompleteness keep you from taking advantage of the wealth of information available here. Unlike the OpenText.org resources, the Lexham Syntactic Greek New Testament resources use the traditional syntactical categories that perhaps the majority of Greek students are familiar with, so it will likely prove to be the most helpful for students as they learn and teachers as they instruct.

When I was in seminary I had the opportunity to teach elementary and intermediate Greek. I was always looking for more examples to show my students so they could learn the grammatical concepts that we were covering in class. Most grammars provide several examples—Wallace's Greek Grammar Beyond the Basics was especially helpful in this regard—but I was always running down additional examples to discuss in class or to use in handouts, exercises, quizzes, and tests.

How I wish that I had had access to the Lexham Syntactic Greek New Testament when I was teaching the genitive absolute, the purpose infinitive, the dative direct object, the nominative of appellation, or the double accusative. In about 15 seconds, I can open the Syntax Search tool and generate a list of 55 genitive absolutes, 113 purpose infinitives, 122 dative direct objects, 26 nominatives of appellation, or 78 double accusatives—plenty of fresh material for in-class examples, handouts, quizzes, and tests. It's as simple as adding a Word to the query, checking the box next to the grammatical category for which you want to generate a list, and clicking Search.

purpose-infinitives-search.jpg

What a time saver this would have been!

But these tools aren't just for teachers. Put them in the hands of your students and have them analyze all 68 of the attributive participles in John's letters or the 85 subjective genitives in Romans, for example. Simple access to so many examples will surely make grasping abstract grammatical concepts much more attainable.

So don't forget about the Lexham Syntactic Greek New Testament. It is included in the top four base packages (Original Languages, Scholar's, Scholar's Silver, and Scholar's Gold). If you haven't yet upgraded, visit our upgrade page to see your options.

Check out our other blog posts dealing with the Lexham Syntactic Greek New Testament:

I've blogged a bit about the prepositional phrase εν Χριστω in 1Th 4.16. There are three previous posts in this series:

Today's post, the last in the series, is a follow-up to Part II. We'll further explore how to search for εν Χριστω in relation to the verb (predicator) that it co-occurs with; only today we'll search for this with both adverbial (as in Part II) and adjectival instances. For those of you who can't wait, here's a link to the video:

In 1Th 4.16, εν Χριστω occurs before the verb, as shown below:

1Th 4.16

This instance is somewhat ambiguous (indeed, that's the reason why the JBL article was written); there are equally good reasons for the prepositional phrase to modify the subject or the verb. OpenText.org SAGNT annotates this as an adjectival relation, further modifying the subject. In order to examine like cases, we need to find where the prepositional phrase itself (whether the OpenText.org SAGNT annotates it adjectivally or adverbially) occurs preceding the predicator. Our earlier search in Part II only located OpenText.org's adverbial instances.

So today's video starts there and then shows how to search for where OpenText.org's adjectival instances precede the predicator. The combination of those two lists provides the whole set of instances where the prepositional phrase precedes the predicator.

Once the lists are available, the analysis can proceed. Examine not only the verbs, but also the other clausal components that are similar to 1Th 4.16. Which of these instances, like 1Th 4.16, appear to be genuinely ambiguous as to where the prepositional phrase can attach? And can those instances help in establishing reasons to prefer either adjectival or adverbial modification in 1Th 4.16?

Lastly, after surveying the material, you may want to do a reference search of your Greek grammars to see if any of them discuss the issue of how the prepositional phrase functions in 1Th 4.16; you may also want to check some of your commentaries (like NIGTC on Thessalonians, perhaps; or the WBC or ICC volumes if you've got 'em) to see what they say.

Today's guest blogger is Dr. Michael Heiser, Academic Editor at Logos.

Logos recently announced the creation of the Lexham Greek-English Interlinear Septuagint on the Pre-Pub page. Many pastors, seminary students, and lay people devoted to Bible study might wonder about the value of the Septuagint for Bible study. The Septuagint, of course, is the Greek translation of the Hebrew Old Testament. The Septuagint was the Old Testament of the early Greek-speaking church, and it is by far the version of the Old Testament most frequently quoted by Jesus and the apostles in the New Testament. Rather than try to persuade you of the value of the Septuagint by means of these kinds of arguments, I thought it might be helpful to provide a practical example where the Septuagint explains what seems to be a New Testament theological blunder. I'm betting most of us are interested in that sort of thing!

Below is Deuteronomy 33:1-2 side-by-side in two translations. On the left is my literal rendering of the traditional Hebrew text of the Old Testament, the Masoretic text. On the right is an English translation of the Septuagint at this passage. I have boldfaced significant differences for some discussion.

Traditional Masoretic Hebrew Text
Septuagint
1 This is the blessing with which Moses, the man of God, blessed the Israelites before his death.

2 He said: Yahweh came from Sinai, and He shone upon them from Seir. He appeared in radiance from Mount Paran, and approached from Ribeboth-Kodesh, from his right lightning flashed at them.

3 Indeed, he loved the people, all his holy ones at your hand. And they followed at your feet; he bears your words,

4 the law which Moses commanded us, an inheritance for the assembly of Jacob.

1 This is the blessing with which Moses, the man of God, blessed the Israelites before his death.

2 He said: The LORD came from Sinai, and He shone to us from Seir; He made haste from Mount Paran with ten thousands of Kadesh, his angels with him.


3 And He had pity on his people, and all the holy ones were under your hands; and they were under you; and he received his words,

4 the law which Moses charged us, an inheritance to the assemblies of Jacob.

What Are We Looking At?

Some English translations (ESV, NIV, NASB) are close to the Septuagint or sound like a mixture of the two choices. As the traditional Hebrew text goes, the Hebrew phrase in verse 2 underlying "Ribeboth-Kodesh" is the same (except for spelling) as what occurs at Deut. 32:51 ("Meribath Kadesh"). This is why most scholars today consider the phrase to be a geographical place name, and I agree. The Septuagint, however, obviously has something else going on! While it is possible to get "ten thousands of Kadesh" from the Hebrew consonants of the traditional Masoretic text, the very common Hebrew word for angels (mal'akim) does not appear in the traditional Masoretic text. The Septuagint translation (aggeloi) came from a different Hebrew text.

One more observation: In verse 3 the Masoretic Text seems to equate "the people" with "all his holy ones." Yahweh's people, his holy people, are under his authority ("under your hand"). They follow at the LORD's feet and receive the Law. Note that the singular pronoun "he" in "he bears your words" likely refers to Israel collectively (i.e., ISRAEL bears your words). Israel is often referred to as a singular entity in the Bible ("my son," Exod. 4:21-23; "my servant," Isa. 44:1). The Septuagint, however, gives the reader the feel that "his people" and "all the holy ones" are different groups. In the Septuagint, God pities his people and his holy ones--the angels referred to in the previous verse--are under his authority. Israel, of course, receives the law.

So What?

So who cares? Well, the Septuagint here helps us understand an oddity mentioned in several places in the New Testament-the idea that the Mosaic Law, given at Sinai, was actually given by angels. Check out these New Testament passages:

Acts 7:52-53

52 Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, 53 you who received the law as delivered by angels and did not keep it."

Hebrews 2:1-2a

1 Therefore we must pay much closer attention to what we have heard, lest we drift away from it. 2 For since the message declared by angels proved to be reliable and every transgression or disobedience received a just retribution, 3 how shall we escape if we neglect such a great salvation?

Galatians 3:19

19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary.

Simply put, if you stick to the traditional Masoretic Hebrew text for your Old Testament, there is no place that the New Testament writers could have drawn such an idea. The closest you come to that is in Psalm 68:17. While that verse has a multitude of angelic beings at Sinai, it says zilch about the Law.

The point is that the New Testament references have provided fodder for biblical critics who want the New Testament to be guilty of either an outright error in thought, or just contriving a doctrinal point out of thin air. The Septuagint shows us that those perspectives are just simply incorrect. The New Testament writers weren't nitwits or dishonest. They were using the Septuagint.

I've blogged a few times about 1Th 4.16 and the prepositional phrase εν Χριστω (see here and here).

1Th 4.16

But there's more to talk about.

One thing that could be handy is searching for when the prepositional object (Χριστω) is articular, and when it is anarthrous. Our initial search for the prepositional phrase found both articular and anarthrous instances.

But in tracking how εν Χριστω functions, it may be necessary to consider articular and anarthrous instances separately. With syntax searching, you can do this. I've created a video that starts with the basic search for the prepositional phrase and adjusts it to first locate articular instances (so, εν τω Χριστω) and then to locate anarthrous instances (εν Χριστω) .

A few days back, I posted an article about 1Th 4.16, specifically on using syntax searching to find all instances of the prepositional phrase εν Χριστω. And that is helpful, but it isn't the whole story.

1Th 4.16

Today's article will build on that previous article. In the previous article, I discussed how one can find instances of prepositional phrases that modify a verb; so, adverbial instances of prepositional phrases. What can be more interesting, particularly when attempting to discern what is going on with a particular prepositional phrase such as occurs in 1Th 4.16, is to do some searching that examines how the prepositional phrase stands in relationship to the syntactic items around it.

So today's article will use the same basic concept to find instances of εν Χριστω that modify the clausal verb; but we'll look for where the prepositional phrase precedes the verb; for where it follows the verb, and if it occurs modifying a supplied verb.

prepositional phrase functioning adverbally

Because it is easier to show than document in writing, I've created a video that walks through these searches.

Why is this important? Well, in examining 1Th 4.16's use of εν Χριστω, you'll notice that there are two strong possibilities for the prepositional phrase. It can either attach to the subject οι νεκροι, or it can attach to the verb αναστησονται. In 1Th 4.16, the verb follows the prepositional phrase. One strategy, then, is to look for analogues (similar instances). Where else does the verb follow the prepositional phrase? And where it does, what else is going on in those verses syntactically?

That won't give the whole answer; but it may help in getting there. And syntax searching isn't just searching for words, or collocations of words, or even collocations of words with some morphological data thrown in — it is searching for relationships between words, and for relationships between higher-level syntactic components (such as subjects, predicators, and the like).

In this case, we've specified relationships between words to define the structure that represents the prepositional phrase εν Χριστω (which is why syntax searches implicitly locate items like εν γαρ Χριστω even though postpositives are not explicitly accounted for in the search) and we've also specified structures that specify relationships between clause components (the predicator and the component containing the prepositional phrase).

We've been able to sift our hits with (relatively) little effort and, more importantly, with precision. These different search results, then, can help us walk through like structures, looking for analogues that may shed some light on how to determine whether or not εν Χριστω in 1Th 4.16 is functioning adverbially or adjectivally.

[NB: The update at the bottom of the article is new; if you've found this article useful please review it. Thanks! — Rick]

The most recent issue of the SBL's Journal of Biblical Literature (vol 126, no 3) has an article entitled "The Syntax of εν Χριστω in 1 Thessalonians 4:16" (pp. 579-593). SBL members are able to download the article from the Society of Biblical Literature web site.

The article's authors, David Konstan and Ilaria Ramelli, examine the question of whether or not the prepositional phrase εν Χριστω ("in Christ") attaches to the clause subject (οι νεκροι, "the dead") or to the clause verb (αναστησονται, "will rise").

Why is this important? Basically the question the authors seek to answer is whether it is more appropriate to translate the clause "the dead in Christ will rise" or "the dead will rise in Christ"; important to the authors as they state:

The choice between the two versions is of considerable importance. On the first interpretation, only those who have died in Christ will be resurrected, whereas the second can be taken to signify that all the dead will be resurrected in Christ—the necessary premise for the thesis of universal salvation or apocatastasis defined by Origen and other patristics writers, including Gregory of Nyssa. (580)

At this point, I think it is worth stating that the way one answers the question may allow for an interpretation of universal salvation, but it surely doesn't dictate it. I should also note that the authors don't say that the way one answers the question dictates interpretation; I just thought I should make that clear.

I'm not going to interact directly with the article's argument; I just thought it would be helpful to use this as a springboard to talk some more about (surprise!) syntax searching. Because examining questions like this really is syntax searching.

The authors of the article locate all instances of the prepositional phrase (there are 84 instances)* and then work through many of them looking to see what light they shed on how the prepositional phrase is attached. Of course, if you've used the OpenText.org Syntactically Analyzed Greek New Testament, you know that you can at least get their reading on questions like this. Here is how they organize 1Th 4.16:

1Th 4.16

As you can see, the OpenText.org SAGNT read the prepositional phrase (εν Χριστω, "in Christ") as modifying the noun phrase, thus "the dead in Christ."

Next we can search to find all instances of the prepositional phrase εν Χριστω. As you can see, The OpenText.org SAGNT does not specifically mark items as prepositional phrases, but it does have consistent encoding. There are two ways that prepositional phrases are annotated, and it depends on if they are adjectival (modifying a noun) or adverbial (modifying a verb). As can be seen in the above example, when the prepositional phrase is adverbial, one has a modifier that contains a modifier that is a specifier followed by a word that is the prepositional object. This query could be expressed as follows:

εν Χριστω functioning adjectivally

Adverbial instances are different; Romans 9.1 is a good example:

Ro 9.1

Inside of the word group (wg), the head term contains the exact same structure as the modifier in the adjectival version above. This can be expressed in the Syntax Search dialog as follows:

εν Χριστω functioning adverbally

If you combine both searches with an OR, you can get a list of all of the instances of εν Χριστω to follow along and consult as you read the article.

εν Χριστω as prepositional phrase

This essentially gives you a second opinion to check out while you follow the authors' argument. And for technical arguments like the sort made in this article; that can be helpful.


* The authors' count is 84; however a syntax search returns 86 hits. There are two verses that have two hits apiece. First is 1Co 4.15, which has εν and Χριστω separated by a postpositive γαρ in the second hit of the verse. The other verse is Php 4.19, which has an ambiguous modification structure (εν δοξη εν Χριστω Ιησου) that causes searches to locate each εν as the basis of the hit. Therefore a Syntax Search provides evidence of 85 instances; as the authors of the article do not provide a comprehensive hit list, there is no way to tell where these lists differ. My guess is that their count is a count of verse instances (84) and not of hits (85), though they do phrase it as if the number 84 reflects instances and not number of verses in which instances are found—a subtle but important difference.

Update (2007-12-07): I've revisited my original syntax search and the hit count discrepancy (84 vs 85). I've determined that 84 is the proper number. In my original syntax search, I should have done two things differently. First, I should have stated morphological criteria for the lexical form χριστος; or I should have just searched for the inflected text Χριστω. Second, the anything objects were unnecessary. A screen shot of the revised query is below. This query returns 84 instances, and these are likely the same 84 instances cited by Konstan and Ramelli in their article.

Syntax Search for εν Χριστω

Hopefully this clarification helps.

If you will be attending the SBL national conference in San Diego next week, you might be interested in some of these additional sessions that Logos is sponsoring. You'll see new stuff we've been working on (like the Qumran Biblical Dead Sea Scrolls Database and the Semitic Inscriptions) and you'll be able to associate some faces with names!

If you're not able to make these additional meetings but will be at the AAR/SBL meetings, please do at least drop by the booth and say "hello" to us!

(Yes, we'll be at the ETS national conference too; we'll have a post on what's going on there next week)


AM17-36 An Electronic Database of the Biblical Qumran Scrolls
Date: 11/17/2007 - 11:45AM-12:45PM
Room: New York - MM

This meeting presents, for the first time, a searchable database of the biblical Dead Sea Scrolls. The session will demonstrate searching and display strategies for comparison of the biblical scrolls with the other texts of the Hebrew Bible. In addition, a variety of books now available in digital form for the study of the Dead Sea Scrolls will be presented.

Additional Links:


AM17-51 Syntactically-Tagged Databases for the Hebrew Bible and Greek New Testament
Date: 11/17/2007 - 1:00-3:30PM
Room: New York - MM

This session will overview the latest quantum leap for computerized research and teaching in biblical texts: databases tagged for syntactical structures and functions. The session is appropriate for anyone interested in computer applications for exegesis and teaching of the Hebrew Bible and Greek New Testament.

Additional Links:


AM 18-21 Electronic Books and Databases for Research in Josephus, Philo and the Pseudepigrapha
Date: 11/18/2007 - 11:45AM-12:45PM
Room: Manchester 1 - MM

This meeting presents an overview of searchable, morphologically tagged databases of the Greek Old Testament Pseudepigrapha, the writings of Philo (the Philo Concordance project), and the Niese edition of The Works of Josephus with critical apparatus. Along with these databases, scholarly monographs now available in digital form for the study of these texts will be presented.

Additional Links:


AM 18-51 A Discourse Annotation Database for Biblical Texts
Date: 11/18/2007 - 1:00-3:30PM
Room: Columbia 1 - MM

This meeting presents a searchable database of descriptive annotations of grammatical features based on their function within the discourse. These annotations describe the pragmatic choices of the biblical writers/editors and their effects. The descriptive aspect of the methodology takes into account stylistic idiosyncrasies. The function-based aspect allows for stylistic comparison. The Greek NT database is complete. Preliminary data for the Hebrew Bible and LXX will be presented.

We don't have any additional links describing this at present because it is still in development, but you may want to examine some papers by the project editor, Steven Runge, D.Litt, housed on his Logos bio page.


AM 19-11 Electronic Books and Databases for Ugaritic and Northwest Semitic Inscriptions
Date: 11/19/2007 - 11:45AM-12:45PM
Room: Orlando - MM

This meeting includes a demonstration of the use of a searchable database for the Ugaritic corpus (Ugaritic Databank, Madrid) and searchable scholarly reference works for Ugaritic. The session will also feature a new database for Microsoft Windows users for select Northwest Semitic Inscriptions representing languages and dialects such as Hebrew, Aramaic, Phoenician, Moabite, and Ammonite. The inscriptions database includes morphological tagging.

Additional Links:

My friend and colleague Johnny recently came up with some pretty cool tricks for using BDAG to help when reading the Apostolic Fathers in Greek.

The trick is pretty simple, but is involved to explain. So I made a video.

Think about other applications of this same technique:

  • Maybe you're interested in where BDAG has cited a particular section of BDF? You could use this same trick. As an example, BDF §260 has to do with how the article is used with personal names. Want to know where BDAG cites or points to this section? Search BDAG for "bdf in 260".
  • Maybe you want to see where BDF has referenced Ignatius to Polycarp. You can do the same search the video demonstrates, only do it in BDF: "af in ipol".
  • You get the gist. I'm sure you can think of others.

How cool is that?

In this blog post Dale Pritchett will extend the metaphor begun in his earlier blog entry and respond to some of the issues raised.

One summer my wife talked me into climbing a mountain. She explained in glowing terms all the benefits to body mind and spirit. She even extolled the value of the pain we could anticipate. The mountain had well marked trails and many had gone before. She didn’t tell me about the bodies.

Less than one hour into the hike we began to see a series of small monuments along the trail. These were dedicated to the memory of individuals who had died at that exact spot in a snow storm or a rock slide or suffered a heart attack, stroke, or whatever. I kept thinking, “I just want to see the view from the top. I don’t want to become a statistic.” The next time, I visited the mountain; I took a tram to the top. The view was the same. I observe that a lot more people want to enjoy the view than want to climb the mountain. I noticed also that enjoying the view killed a lot less people than climbing the mountain.

I understand that the person who climbs to the top has a different level of knowledge of the mountain, but it is also possible to climb the mountain the hard way and still miss the view. Each person has differing skills, abilities and gifts. The point is to capture as much perspective as you can and share the view with others, not the pain.

Original language study needs to be a reasonable amount of work for a skill you will use all your life.

I am not in any way attempting to minimize the value of traditional study in biblical languages. I am merely pointing out that the benefits accrue to only a few while the need exists for the many.

I am also not attempting to suggest that an ESV Reverse Interlinear in Logos Bible software is fully equivalent to the study of Hebrew, Aramaic and Greek texts. It is not. It is a major advancement over previous tools like Strong’s numbers.

I am pointing out the reality is precious few people master biblical languages in comparison to those who make the attempt or those who never make the attempt. I am expressing my opinion that the church is better served by people who make the effort to examine the original language text.

I am saying that exegetical fallacies are equally fallacious in any language. We need to be taught how to be responsible with whatever knowledge we hold. Software is not a substitute for instruction. For the English Bible student quality instruction in original language grammar and syntax was not possible with the limited resources in Strong’s numbers, the main link between English Bibles and original languages. Now with the expanded data available in a reverse interlinear, it is possible to expand the range of instruction significantly. It will take good instruction.

I am saying we need great instruction from great teachers which will develop the students to their potential regardless of whether it is based on a reverse interlinear or an biblical language text. I am saying that the reverse interlinear is a significant tool that can take an English Bible student further than ever possible before. And let’s face it; the reverse interlinear also serves a remedial function for those who have forgotten everything they ever learned in a traditional language course. The student is interacting with the text in a more intimate fashion sure to improve general exegesis. I am saying this is good!

My final analogy. Many people would love to be singers. Only a few become professionals. Do we forbid everybody else to sing? Do we cut out the tongues of those who don’t sing well to insure that we will not suffer from their impure tones? I am suggesting that it is very easy to fall into the trap of not developing the abilities we have, whatever they may be. We need to be reminded that we can teach students how to be responsible and stay within the boundaries of their range or ability.

Today's Guest Blogger is Dale Pritchett, Vice President of Sales and Marketing at Logos. Also be sure to read Dale's follow-up article Mountain Climbing: The Challenge of Learning Original Languages.

Greek and Hebrew professors are fast becoming an endangered species. Some contemporary people in “ministry” refer to Greek and Hebrew instructors as “traditionalists” when they are being kind, and “relics” when they are being critical. Language study has been labeled as elitist, impractical and unnecessary.

As VP of sales and marketing at Logos I enjoy a unique vantage point over churches, denominations and educational institutions. Because we deal with virtually every segment of Christendom, it is easy to spot common trends.

One of the easiest-to-spot trends over the past two decades has been the spiraling decline in original language requirements in seminaries and Bible schools. With two decades of momentum, this trend is now so well established it has migrated from the classroom to the pulpit. We now have pastors all over the world who lack the ability to consult or teach from original language texts common to prior generations. An unintended consequence of less rigorous study is the general lack of encouragement and emphasis on Bible study and Bible study methods courses for lay people. If a pastor does not demonstrate original language skills, there is little motivation for lay people to explore beyond the reach of their teacher.

As a result, it is now easier to find an original language Bible study methods course outside the church than inside the church.

Today we have prospective Bible college and seminary students who have grown up in churches totally devoid of original language informed teaching. These prospective students now evaluate the relevance of a seminary program on the basis of their own exposure to preaching and Bible teaching. It should come as no surprise that the most attractive seminary programs are marketed with compelling phrases like, “does not require study of the biblical languages for graduation.”

It is easy to fault the spirit of anti-intellectualism in the church today. It is easy to say there is little immediate payoff for all the hard work, and perhaps easiest of all to say, “Original language study is a lot of work for something I will never use.”  Unfortunately, the preceding statement may be proven quite true in the reality of today’s church.

Original language study needs to be a reasonable amount of work for a skill you will use all your life. I believe this can be accomplished with automated tools.

I know seminaries would like to see more students take an interest in original languages but they are faced with a trend they don’t expect to see reversed any time soon. While they lament the state of Bible literacy, their first priority is student enrolment. Schools are competing for tuition dollars and they often find they must deliver the programs demanded by the market as opposed to programs designed by the institution. I believe this can be changed. This is where the cycle can be broken.

If a seminary really wants its students to work with original languages it needs to adopt methods which can make this happen. Original language study needs to become a pleasant and profitable experience for all students, not just the linguistically gifted or the doggedly determined. Let me make a couple of analogies. If you want to get a lot of people to a mountain top, you can hang a climbing rope, mark a trail, install a tram, build a road or install an elevator. Each successive technology will empower more people to get to the top. If we want everybody to get across the river we can offer swimming lessons, put a rope and pulley across the river, build a raft, operate a ferry or build a bridge. Each successive technology will empower more people to get to cross the river. If we want every student to learn to use original languages we need to build a bridge that gets everybody to the destination. This is the purpose of the Reverse Interlinear texts in Logos Bible Software.

I will say it again. Original language study needs to become a pleasant and profitable experience for all students. There needs to be a formal course of instruction to achieve this end. An English language Bible student can go a long way in Greek and Hebrew with the aid of our reverse interlinears but the benefits are best realized with first class, formal instruction in grammar and hermeneutics. If the very best Greek, Hebrew and Hermeneutics professors adopted the best computer based reverse interlinear technology, the following benefits would be realized.

  1. All students would be able to study original language concepts.
  2. Original language exegesis would take place earlier in the educational process.
  3. There would be a larger potential pool of students motivated to go on in original language studies.
  4. Language skill retention would improve dramatically because. . .
  5. Students would have a permanent and familiar tool for ongoing ministry.

The gifted students will still be gifted students. There will only be more of them because the original language student pool will be larger. The gifted students will move on to traditional courses and become future faculty. The average students will be functional but always dependent on the tools. But this is the key point! All students will use original languages the rest of their lives. The tide of biblical literacy will rise and the entire church will benefit.

And finally, Greek and Hebrew faculty would have secure, full, long term employment. They are the people who can generate the most value from the new tools. Powerful tools are best used by powerful teachers.

I was hanging out with some Logos users at Camp Logos II, held here in Bellingham on August 27-28, when my friend and colleague Johnny asked me about ways to emulate a "Reader's Greek New Testament" inside of Logos. Johnny is always working on his Greek (and Hebrew) skills as he's pursuing a Masters degree up at Regent College. He wanted to read the Greek NT but only have glosses available for words (lemmas) that occur less than, say, 20 times in the Greek NT.

There is a way to do this, but you might not think of it. It involves paring down your Exegetical Guide preferences and also using the chain link to link your Exegetical Guide with the Greek New Testament.

Don't worry, I recorded a video to explain how you can do this too. Check it out.

I was working my way through the first portion of 1Ti 6.10 the other day. This is the well-known clause, "For the love of money is a root of all kinds of evils" (1Ti 6.10a, ESV).

I was specifically looking at "... of all kinds of evils", and had some ideas on how to use syntax searching to help me examine that portion of the verse. It was too much to write down; at almost 15 minutes it was nearly too long for a video (I ramble a bit at the end, though).

In last week Friday's post, I blogged about something that J.H. Moulton calls the "Pindaric Construction". In a comment to that post, David Pereira noted:

The other cases I would question are those in which the "singular things" are joined by "or" or "nor" rather than by the word "and" such as in Matt 12:25. Though these might technically fit the description you gave earlier (i.e. where "a group of singular things in the subject have a singular verb in the predicate"), I don't think they represent any diversion from standard grammar. Take this for example: "Neither a CAT nor a DOG IS allowed inside." Though there are multiple subjects, the conjunction serves to relate each singular noun to the singular verb individually. So, I don't think this is anything more than standard grammar for subject/predicate agreement.

Following up with David, I wrote:

On the search generally -- I was surely thinking but apparently didn't write that syntax searching like this is a way to evaluate assertions made in grammars like Moulton's. Yes, the hits "techincally" match the description; they must be further evaluated to see if they all really do function as proposed. I think, in this sort of application, syntax searching is a way to narrow initial hits (the same search using only morphology and proximity would be complex if at all possible), not always acheive 100% grammatical accuracy (particularly when context can play a role in analysis).

I don't know how special the structure is. There are instances like Mk 4.41 (joined by και) where the two singular things are combined with a singular verb, and it might be interesting to note them. But there are also the sorts of things you mention. Perhaps the better search would be to skip the 'anything' on the second word group, add και as connector, and see how the hit list changes. I smell a follow-up post ...

This is that follow-up post. Here's the modified query I mention above:

There are a few changes to note in this modified form of the previous query.

  1. I removed the anything operator between the two word groups in the Subject component.
  2. I added a Connector to the second word group, the word και in an effort to search for conjunctive relationships between the groups (or, an 'and' style relationship) instead of disjunctive relationships ('or' relationships) or negative relationships ('nor'/'not' relationship).
  3. I added the requirement that the first word group in the query also be the first word group in the Subject. This means that even if there are more than two word groups, the query will only find the structure once — instead of one hit for each combination of two word groups in the structure (as happened in Col 3.11 with the previous query).
  4. I changed some highlighting so the whole subject would be highlighted instead of individual word groups within the subject.

The result? Well, the hit list shrinks, from 275 hits to 81 hits. Many of the sorts of hits that David mentions in his comment are weeded out. Additionally, we only have one hit for verses like Col 3.11 (instead of the many hits of the previous query). That's all good.

But some other hits are weeded out too. Re 9.12, one of Moulton's original five examples, is no longer present. Further evaluation leads me to think that Moulton really meant Re 9.2 (which is located by this query) instead of 9.12, which just doesn't make sense.

What does it all mean? I really don't know. Chances are this just once again proves that the nice-and-tidy syntactic structures mentioned in passing in grammars (along with examples) aren't necessarily as nice-and-tidy as they're made out to be. I've said it before, I'll say it again: Language is messy.

But what is possible now with these syntactic annotations is to begin to evaluate these sorts of statements about grammatical structures. We can now, with the assistance of syntactic annotations, build searches that take these larger-level clause and phrase structures into account, along with morphology, and then examine the supposed structure in greater detail to see if there really is something there.

And that was what I was angling toward in the first blog post (along with showing the new Unordered Group object), though I didn't really say it: Here's a structure mentioned in a grammar, what do we find if we actually search the whole corpus for something like it? Well, that is just one of the things we can do now. In the long run, this sort of work will end up making grammars sharper in their discussion and presentation of data.

I don't know offhand how many have installed the latest beta (3.0e RC 2 as of the writing of this post) of the LDLS; and I have even less of an idea of how many of those users have explored the Syntax Search dialog. But we added two new "objects" to the query model, and they're pretty nifty.

These objects are available for all syntax databases, though my example below is from the OpenText.org Syntactically Analyzed Greek New Testament.

  • Group: Used to group things together. Order and structure matter in the group operator. This is best used when you want to use OR on groups of objects. Think of it like parentheses in other search/grouping syntax—it allows multiple things to be treated as one, as a "group".
  • Unordered Group: One hindrance of the Syntax Search dialog in the past was the necessity to specify all possible options when component order was not important. Let's say I wanted to search for a clause with a particular noun as subject, and a particular verb as the predicator but I didn't care about the order in which the subject and predicator occurred. It could be S-P or P-S. In the past, I would've had to specify both orders and use the OR operator, as well as anything operators between components. Now the components (and their content) can be specified as an Unordered Group, and the software permutes the possible combinations.

Perhaps an example would help explain the Unordered Group object.

Just the other day I was reading J.H. Moulton's Prolegomena volume in the Moulton-Howard-Turner Grammar (which is on pre-pub, BTW ... make sure to get your copy while it is relatively cheap!) and on page 58 he mentions something called the σχημα Πινδαρικον, or the "Pindaric Construction". This is when a group of singular things in the subject have a singular verb in the predicate.

That's not exactly easy to understand; an example would help. A good example is Mark 4.41, " ... that even the wind and the sea obey him?" The subject consists of two singular nouns, but the verb is singular too. A more literal translation might be "the wind and the sea it obeys him". So the subject here acts as a single unit instead of as two things, and the verb is singular instead of plural ("it obeys" vs. "they obey"). Kinda weird. [NB: see the comments to this post for some important clarifications — RB]

Moulton gives five examples: Mt 5.18; 6.19; Mk 4.41; 1Co 15.50; Re 9.12. But I was curious to know how many more might exist in the NT. Moulton says "It is really only a special case of anacoluthon, no more peculiar to Pindar than to Shakspere (sic)." (Moulton, 58). Looking at Mark 4.41, we can see the structure in question:

Note the two word groups in the subject, each with a head term that is singular in morphological number. And also note the predicator, which contains a head term that is singular in morphological number. That's the structure, essentially. So what does it take to find further instances? Here's a screen shot of the query:

A few things to notice in the query.

First, note the use of the Unordered Group object. The contents are two clause components, one a Subject, the other a Predicator. These objects are what are permuted, so you're searching for the equivalent of ([subject]-anything-[predicator]) OR ([predicator]-anything-[subject]) though you didn't have to specify it.

Second, a general note. This query shows how syntax searching takes advantage higher-level phrase-and-clause annotation (clauses, subjects, verbs, groups, etc.) but also relies upon word-level morphological information. Morphology, lemmas, and other word-level information is important and foundational; but syntax searching takes the next step in building additional annotation upon that foundation and allowing interaction between all available levels.

Below is an example of some of the results. All told, there are 275 instances of this query located in the OpenText.org Syntactically Analyzed Greek New Testament.

Once results are available, they can be graphed. Below is an example of a graph charting hit density in chapters. (Or, you could export the hit data from here to Excel, and do your own charting/math/analysis/whatever). Interesting in the chart is Colossians 3, which is densest area listed. Here's the chart:

The hit density in Col 3 is a result of Col 3.11, which has a number of word groups in the Subject. You know, "Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, free":

Anyway, queries that search for groups of things (most syntax queries do this to account for varying structures) should be easier now. And once you have that data, you can still do nifty things with it—reviewing highlighted hits, graphing the hits to check different measures of distribution, and the like.

The astute (including those who subscribe to our Community Pricing RSS Feed) have recently noticed that we've popped up a bevy of commentaries on Pauline Epistles by Charles Ellicott in our community pricing system. They are:

Why would we do such a thing? Ellicott's commentaries were highly respected in their day for their grammatical insight and general approach. Here are excerpts from some reviews of his work back in Ellicott's day:

To Bishop Ellicott must be assigned the first rank, if not the first place in the first rank of English biblical scholarship. The series of commentaries on the Pauline Epistles are in the highest style of critical exegesis; so high, indeed, that rightly or wrongly he has felt constrained by friendly criticisms to compromise with the humble capacity of his audience, and make a more sparing use of those expressive old technicals, which enabled him to place his results in the most compact shape. Mr. Ellicott's genius is endowed with the most opposite qualities. His imagination and feeling are intense, yet his patience of analysis is unbounded. His exegesis is at once dry and glowing. It is microscopic; not because the critic is cold and mechanical, but because of his ardent soul the ultimate particle of sacred thought revealable by only the most perfect lens is infinitely more precious than gold. To appreciate and enjoy Cicero was with Quintillian a test of true intellectual taste; to study, enjoy, and fully appropriate Ellicott in these commentaries is the prerogative of a true biblical scholar. And yet to the popular preacher, who wishes to preach, as far as possible, from the text exactly as the apostle wrote, and from the inspired mind exactly as the apostle thought, these exegeses are a rare aid and insurance.
From: Methodist Review, April 1865, p. 310 (via Google Books)
Bishop Ellicott's works on the shorter Pauline Epistles are so well known to students of the New Testament text that his characteristics as a commentator need not be enumerated. This volume closely resembles his earlier ones in plan and execution. It is above all things a philological commentary; that is, it aims to expound the sense by the close application of grammatical tests and principles. This fact will repel those who have too little time or patience to carefully follow the critical processes which have been necessary to the author's purpose. But we agree with him in saying: "If the student will patiently wade through these details of grammar, he will be rewarded by a real knowledge of the mind of the original, which, so far as I know, cannot certainly be acquired any other way" (Preface, p. 7).
From: New Englander and Yale Review, 1889, page 389 (via Google Books)

But why else? The only volume of Ellicott's that I have any experience with is his volume on the Pastorals. And I consult it not only because of his grammatical insights, but because — at least in the volume on the Pastorals — he interacts with classic and patristic Greek literature and also looks for exegetical insight from the early versions (Latin, Syriac and even Gothic!).

Here's what Ellicott has to say in his preface to his volume on the Pastorals:

Possibly a more interesting addition will be found in the citations of authorities. I have at last been enabled to carry out, though to a very limited extent, the long cherished wish of using some of the best versions of antiquity for exegetical purposes. ...
...
In thus breaking ground in the Ancient Versions, I would here very earnestly invite fellow-labourers into the same field. It is not easy to imagine a greater service than might be rendered to Scriptural exegesis if scholars would devote themselves tot he hearty study of one or more of these Versions. I dwell upon the term scholars, for it would be perhaps almost worse than useless to accept illustrations from a Version, unless they were also associated with a sound and accurate knowledge of the original Greek. (Ellicott, Pastorals, pp. ix-x)

On sources and influences for his work on the Pastorals, Ellicott writes at the end of his preface:

These, [some previous commentators, particularly Coray's Συνέκδημος Ιερατικός] with the Patristic commentators, the able Romanist expositors, Justiniani, Cornelius a Lapide, and Estius, and a few other writers noticed in the preface to the Epistle to the Galatians, are the principal authorities which I have used in the present commentary.

It's because of the sources and depth of commentary that I enjoy Ellicott on the Pastorals. I'll be excited to see if these volumes make their way from community pricing, into pre-pub, and finally into Logos Bible Software.


NB: We're still doing research into Charles J. Ellicott's published writings. Do you know of other commentaries by Ellicott that we should pursue? Once we isolate all of them, we may take the next step of making a collection. So help us out and comment on this post if you have more information about Ellicott's commentaries. Thanks!

If you are teaching yourself Greek or Hebrew or simply trying to keep your skills sharp, you may want to check out these free vocabulary lists that can be downloaded and opened within Logos Bible Software 3:

Vocabulary Lists for Popular Grammars

We've built vocab lists built around 11 Greek grammars, 6 Hebrew grammars and 2 Aramaic grammars. Some of these grammars are available for Logos Bible Software; some aren't.

I was particularly excited to see a vocabulary list for Athenaze, the grammar I used when learning classical Greek at Hope College.

As you can see, the vocabulary words are given in the same order as they appear in the grammar, following the lessons or chapters and part-of-speech divisions. You can edit the glosses and words provided, delete an entry in the list (words you already know, perhaps?), and re-sort the entries.

Tip: To manually move a vocab word up or down the list, click and drag it. To delete a word, click it once and hit the Delete key.

Another cool thing is that you can print these vocab lists to make flash cards! So whether you're starting out on the adventure of learning a biblical language—or want to make sure your skills don't rust over the summer—take advantage of this freebie and give your studies a boost!

See also:

How-To: Make a Vocabulary Guide with Word Frequencies



How come I don't have the Vocabulary Lists feature? Vocabulary Lists are part of the Original Languages Addin, included in the following Logos 3 collections: Original Languages Library, Scholar's Library, Scholar's Library: Silver, and Scholar's Library: Gold. If you own the Original Languages Addin as part of an older collection but have not updated to Libronix DLS v3.0 or greater, you can get Vocabulary Lists for free: open Libronix DLS and click Tools | Libronix Update. If you own a collection like Bible Study Library or don't own a base collection, you can get the Original Languages Addin by upgrading to a Logos 3 collection that includes the addin or purchasing it individually.

If you've read this blog for awhile, you know that sometimes I just notice things as I'm reading through the text. This time, it was a syntactic structure used in 1Ti 6.3, shown below in the ESV NT Reverse Interlinear:

The structure that is highlighted is what we're interested in. This is a neat little syntactic structure where the article + substantive (here a noun) combo surrounds a prepositional phrase. Here's the syntax graph of the verse:

I thought it might be interesting and instructive to walk through constructing a search to find this and other instances (over 100 in the NT!). So I created a video.

[Note: I used WMV format because the video as captured was too big for Camtasia to save as Flash format. I'll try to keep it shorter in the future -- RB]

This is the third post in a series of posts having to do with the Apostolic Fathers in Greek and English. (The first post is here, the second is here).

Today's video focuses on different reports and resources that the Apostolic Fathers resources complement through providing text on hover, on how references to Apostolic Fathers within lexicons can be exploited, and also how Apostolic Fathers information can be used in the Bible Word Study report.

Note: The video discusses two resources that do not ship with Apostolic Fathers but can be added to your digital library: NA27 (included in "language" base packages) and the BDAG lexicon.

This is the second post in a series of posts (first post here) having to do with the Apostolic Fathers in Greek and English. Today's video focuses on basic capability of the morphologically annotated Greek texts, including configuring the interlinear lines, keylinking and using visual filters.

In the third and final installment next week, I'll show how to configure linking and hovering preferences related to the Apostolic Fathers and dig into the Bible Word Study report.

Note: The video discusses two items that do not ship with Apostolic Fathers but can be added to your digital library: morphological filter (part of Biblical Languages Addin, which is included in "language" base packages) and theBDAG lexicon.

Last Thursday's post explained how to view all the papyri from Comfort & Barrett's Text of the Earliest New Testament Greek Manuscripts that contain the verse or passage you're studying. We set up the Compare Parallel Bible Versions report to scroll synchronously with Exegetical Guide (or any Bible or other canonically-organized resource or report for that matter) to make it easy to consult the papyri as you study.

Today I want to briefly offer an alternative way to view the manuscripts related to your passage and that is the Passage in All Versions report.

Passage in All Versions does not visually highlight the differences between the manuscripts but it does retain formatting such as brackets and uncertainty dots. 

Here's how to set up the report to show the papyri:

  • Click Tools | Bible Comparison | Passage in All Versions.
  • In the report window, click the Properties button.
  • Set language to Greek and check the boxes next to the Greek texts and manuscripts you want to appear in the report (or Check All and then clear the boxes next to the items you don't want).
  • Click OK.

Now you can enter a passage, click the Go arrow and see eclectic texts, received texts, and manuscripts for that passage. You can also use the "chain link" icon to link this report with other reports or resources so they move synchronously.

Compare Parallel Bible Versions and Passage In All Versions...two options for viewing manuscripts alongside the GNT text.

Update 4-16-07—a bug in the Passage In All Versions report causes some versions that you've deselected to appear in the report. Libronix DLS 3.0d (available as a beta download) fixes this bug.

In the course of working on a review of Ugaritic Library and Logos 3, blogger and pastor Dr. Jim West recently asked me whether Comfort & Barrett's Text of the Earliest New Testament Greek Manuscripts could be made to appear in the Exegetical Guide report. Since that report provides exegetical helps for a given passage of Scripture, wouldn't it be neat if it would automatically discover and link to any papyri that overlap with your passage?

I agreed that this would be grand, but since it's not currently coded into the Exegetical Guide report I wanted to find a way to do something similar.

Rick Brannan reminded me that the Compare Parallel Bible Versions report is a great way to examine and compare manuscript evidence for a given portion of Scripture (as outlined in this article).

Note: If you don't own this addin, you can use the standard Parallel Bible Versions report (sans highlighting of textual differences) or buy it here.

Now if I could only find a way to get the Compare Parallel Bibles report to stay in synch with Exegetical Guide so that they would track together as I move from verse to verse.

Wonderful news: in Logos 3 this is possible. Just set the "chain link" icon in both reports to A.

Now the two reports track together. Whenever I move Exegetical Guide to a new passage of Scripture, the Compare Parallel Bibles report updates itself to show that passage.

Just one problem, though. How do I get the Compare Parallel Bibles report to show not one but all the papyri containing the verses I'm studying? As you may know, a given biblical verse or passage can appear in any number of manuscripts and fragments. For example, John 1:30 is attested in four different papyri: P5, P66, P75, and P106!

If you open My Library and locate Text of the Earliest New Testament Greek Manuscripts you'll see that this single volume contains all the papyri from Comfort & Barrett's book and is, in fact, laid out just like the print edition of that book. It even contains a list of manuscripts in canonical order, which is how I knew that John 1:30 appears in four different manuscripts.

Because this single resource contains all the manuscripts in one place you might think you could specify it in the Compare Parallel Bible Versions report and the report would automatically show you all the manuscripts containing your desired verse. But you'd be wrong...

When you tell the report to compare NA27 and TENTGM (the all-in-one resource), the report only shows the first papyrus that matches the verse selected...in this case John 1:30 from P5. This is because the report is designed to compare Bible versions that are individual resources within the digital library...not multiple "versions" within one book. If only we could split the manuscripts up into individual resources!

Fortunately for us, the Logos book designers anticipated this need and did just that. Each manuscript appears twice in your digital library—once in the all-in-one resource (TENTGM) and once in an individual resource (e.g., TENTP30 which appears in My Library as P30 from The Text of the Earliest New Testament Greek Manuscripts).

So all we have to do is specify each papyrus (P number) individually, putting them all into the Versions box. The report is smart enough to show only manuscripts that contain data for the specified passage.

Since there are 69 different resources, it's a bit of a hassle to type in "P1, P4, P5, P6, etc." But I already endured the hassle, so I'll make it easy on you and share my workspace. Just right-click this file, choose Save Target As, and save it to My Documents\Libronix DLS\Workspaces then open it from within Libronix via File | Load Workspace.

Here's what you'll see, more or less (click the thumbnail for a larger view)...

Starting from the top left and moving clockwise: Exegetical Guide, Compare Parallel Bible Versions, NA27 Apparatus (Tischendorf apparatus on tab), SESB edition of NA27 with apparatus markers (ESV NT Reverse Interlinear on tab). Of course, if you don't own SESB or SESB for Logos Users Special Edition the apparatus and NA27 at the bottom of the workspace will show up as locked. But you can replace them with another book for your own workspace.

Now when you scroll or jump any of these four linked windows to a new verse, all the others will follow. As you can see, the Compare Parallel Bible Versions report is comparing NA27 against Scrivener's TR and all relevant papyri from Comfort & Barrett (in this case, P5, P66, P75 and P106).

Tip: You can either use this workspace "as is" or just add the Compare Parallel Bible Versions report to your Favorites and call it up whenever you want...saving you the trouble of entering all 69 papyri in the Versions box. Once the report is saved to your Favorites, you will be able to easily come back to it later or add it to another workspace.

Caveats and Links

Eli Evans saw what I was doing here and is giving some thought as to how to make this all work a little smoother in the next major version of Logos. He also offered these caveats which I will pass along to you:

Beware that most (all?) of the C&B stuff has chapter-level milestones in it, so you may get a few papyri poking in where they don't have any evidence. Try John 1:1, for example. Neither P5 nor P106 has verse 1, but they both have chapter 1, so they show up with 100% variance from the base. The report asks for "John 1:1" and the resource says, "The closest thing I have is John 1, but it doesn't have any content," to which the report replies, "Close enough, I guess." P5 starts at 1:23, and P106 at 1:29.

Furthermore, it's worth noting that where it looks like there is a significant variant, one really ought to click on the MSS title in the report and look at the resource. Things like brackets and uncertainty dots are stripped in the report, so there's a whole level of detail that isn't represented here. But this is good for finding the drill-down spots.

He's right on both counts, of course. Take a look at the screenshot below and you'll notice that brackets and dots have been stripped out for this report. Also, things like hard returns get flagged as differences (see, for example, blepei in P5 and P106). Since manuscripts may have words missing along the edges these hard returns can actually hold significance but it's always a good idea to open up the actual manuscript for further detail.

All that to say that uncritical use of this report would be unwise but with some discernment as to what it can and cannot do, it's a great way to quickly flag differences between the manuscripts and know where to dig in for further analysis.

Links

I've been blogging about James 4.5-6. In the series I blogged about examining the text using English translations. Then I blogged about the underlying Greek. There are still more questions with James 4.5-6, however. In this post we'll consider the quotation from Scripture mentioned in James 4.5 and how it is represented in the English texts. Is it a quotation, or is it a summary of Scripture? Here's the text:

Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”?(Jas 4:5, ESV)

Instead of writing ad nauseum about this, I've recorded a video that that compares the quotes in English translations. Examining the way that the major English translations handle this gives us an idea of the options and might even give us help in deciding which option is preferred in this case.

Earlier I blogged on using multiple English translations to see how a passage is translated differently. In passages (such as James 4.5-6) where there are ambiguities, many times comparing English translations can help in understanding the best way to deal with the ambiguity.

With James 4.5, as we saw, translations are fairly evenly split in handling this passage. Recall the issues:

  • Is it 'spirit' or 'Spirit'?
  • Is [Ss]pirit the subject or direct object of its clause?

The first point is determined largely by context and how one reads the text. This means it is important to determine whether [Ss]pirit is the subject or direct object because this may assist in determining whether it is 'spirit' or 'Spirit'. This post digs into the second point above by digging down into the underlying Greek. Of course, this is problematic for the same reason: ambiguity.

I am a contributor at another blog called PastoralEpistles.com. That blog is one outlet where I work specifically with my favorite section of the New Testament, the Pastoral Epistles (1 Timothy, 2 Timothy and Titus).

Over on PastoralEpistles.com, I'm working on a series of posts that combines a few of my loves: The writings of the Apostolic Fathers, Koine Greek, and the Pastoral Epistles. I'm using a book published in 1904 by Oxford titled The New Testament in the Apostolic Fathers (that one is actually a Community Pricing title, check it out!) that provides information on areas in the writings of the Apostolic Fathers that show affinity with areas of the New Testament. These "areas of affinity" may be outright quotes, they may be indirect citations, they may be allusions, or they may simply have topical similarity using similar language for similar topics.

I'm also able to use the shortly-to-be-released Logos Edition of the Apostolic Fathers which makes this sort of work loads easier than it was before. It's true, after long last the work on the Apostolic Fathers is done and it should be released on time — so hurry up and get the pre-pub price while you can!.

Basically, I'm working through where writings of the Apostolic Fathers are noted to have affinity with the Pastoral Epistles. I started in the Epistle of Barnabas. Here's an example of an entry from The New Testament in the Apostolic Fathers:

This short section provides the texts in question and a short (emphasis on short) discussion. But it's a starting point. Basically I'm reviewing the texts and considering the linkages. You can check out my discussion on the Ep.Barn. 1.3-6 || Titus 3.5-7; 1.2 affinities.

I'm not writing this post to discuss linkages between the writings of the Apostolic Fathers and the NT (as cool as that would be). Instead, I'm going to shift to syntax. In looking at the above linkages, one notices the Greek ἐλπίδι ζωῆς (hope of life) prominent in both the Barnabas and Titus passages.

This prompted me to ask a few questions. First, I wondered how prominent this "hope of life" (Titus has "life eternal") is in the NT, and second I wondered what other sorts of "hope" there were in the NT. And these questions can be answered with syntax searches.

I made the below video that sets up the search and shows the results. If one just searches the Greek NT for ἐλπίς, 48 verses (53 instances) are located. But there are 18 instances where "hope" is qualified in some way. There are only two instances where it is qualified by "life" (ζωῆς), and both of them are in Titus (the two examples cited above in relation to Barnabas).

Why do I bring this up? Well, with the advent of the syntactically tagged databases of the Greek New Testament, I find myself asking more and more questions like this. And I'm more and more able to run a syntax query (many of which share the same basic template that this search has) to get a clearer picture of some grammatical phenomenon without having to run a blunt concordance search, and then sift through the hits. I'm able to get more relevant, more meaningful instances of what I'm interested in and sift through less chaff in the process. And this has made my study of the New Testament deeper, which can only help my understanding and application. And to my mind, that's what it's all about.

The Logos Greek, Hebrew, Syriac and Transliteration Keyboards have been updated to run on Windows Vista. Follow the link for more information and installation instructions.

General information on compatibility between Logos Bible Software and Windows Vista is at this link.

Here's a fun syntax search. For some reason I thought of searching the New Testament for places where body parts — hands, feet, heads, etc. — served as the subject of a clause.

You know, things like Mt 17.2:

And he was transfigured before them, and his face shone like the sun, and his clothes became white as light.(Mt 17:2, ESV)

As seems to be my habit, I constructed the search and made a video of the process so I could share it with y'all. Enjoy!

I received an email from one of y'all with some further questions about word groups, head terms, clausal hierarchy and syntax searching.

Rather than writing something, it was easier to make a video to point out some of the different ways one can structure a syntax search — particularly if you've wondered what "Must be an immediate child of parent" does.

I'll warn you that I rambled a bit, the video is almost 13 minutes. Hopefully the information therein is usable.

Read the first five posts in this series: Intro | 1 | 2 | 3 | 4.

2Ti 4.1 offers an example of the Charge Form.


Charge Form in 2Ti 4.1

The discussion of this form is very much preliminary because Smith's recent book, Timothy's Task, Paul's Prospect is the first to propose this form. If Smith is right, it could affect how one interprets the whole book of Second Timothy. One should at least weigh this when working through the book of Second Timothy.

Description of Form

Smith defines the form as follows:

My research has identified four basic elements which comprise the charge: the Charge Verb, Person/s Charged, Authority Phrase, and Content of the Charge. A fifth element sometimes present in a charge is the Implications of the Charge, though this is not a necessary component.[1]

Smith provides more explanation of each of these elements:

  • The Charge Verb: Could be διαμαρτύρομαι, παραγγέλλω, μαρτύρομαι, ἐνορκίζω, εχορκίζω, ὁρκίζω, κελεύω, παρακαλέω, ἐντέλλομαι.[2] Smith notes these are to be active apart from deponents, which will occur in the middle.[3]
  • The Person Charged: A second person singular or plural, though third person singular or plural are possible. The case of the noun is either accusative or dative. This item is not always a part of the charge, sometimes it may be implied from context.[4]
  • The Authority Phrase: Typically following the verb, it may or may not use a preposition. When no preposition is present, the phrase uses the accusative case.[5]
  • The Content of the Charge: Typically in a ἵνα clause and a verb second or third person subjunctive, though it may be an infinitival clause or perhaps even a series of imperatives.

Because the charge verb and authority phrase are always present, those will be used as the basis of the query.

The Form in OpenText.org SAGNT

Smith reports the following instances of the charge form: Mt 26.63; Mk 5.7; Ac 16.18; Ro 12.1-2; 15.30-32; 1Co 1.10; Eph 4.17; 1Th 4.1; 5.27; 2Th 3.6; 2Th 3.12; 1Ti 5.21; 1Ti 6.13-14; 2Ti 4.1-8.[6] The query follows:


Charge Form
  • A primary clause with a first-person indicative charge verb as predicator. A second clause component, either an adjunct or a complement contains:
    • “supernatural being or power” (Louw-Nida domain 12) as head term, or
    • οικτιρμος, οικτιρμων or ονομα as the head term

This query, when run, returns 29 instances. Some are duplications based on the “OR” criteria in the word group of the second clause component.

  • Instances from Smith located by the query: Mt 26.63; Mk 5.7; Ac 16.18; 15.30-32; 1Co 1.10; Eph 4.17; 1Th 4.1; 5.27; 2Th 3.6; 2Th 3.12; 1Ti 5.21; 1Ti 6.13-14; 2Ti 4.1-8
  • Extras located by the query: Jn 14.16; 16.26; Ac 19.13.
  • Instances from Smith missed by the query: Ro 12.1-2. This is due to a discrepancy in the annotation of Ro 12.1, where the prepositional phrase that functions as the authority phrase is annotated as modifying the following infinitive verb instead of the preceding indicative verb (the charge verb).

Bibliography

Smith, Craig A. Timothy’s Task, Paul’s Prospect: A New Reading of 2 Timothy (Sheffield: The Sheffield Phoenix Press, 2006).

Notes

[1] Smith, p. 27.

[2] Smith, p. 27, 29.

[3] Smith, p. 29.

[4] Smith, p. 30.

[5] Smith, p. 30

[6] Smith, p. 231-233

Read the first four posts in this series: Intro | 1 | 2 | 3.

Php 4.10 offers an example of the Joy Expression.


Joy Expression in Php 4.10


Description of Form

As with the Request/Petition form, Mullins has questioned if such a thing as the “Joy Expression” exists as a form in the New Testament. White describes the form as follows:

Five formal items may appear in joy expressions: (i) either the verb χαίρω (“I rejoice”) in the aorist tense (cf. Phil 4:10 and P.Giss. 21 in type 3), or the noun χάρις (“joy”) in the accusative case as the object of the verb ἔχω (cf. Philemon 7 in type 3); (ii) an adverb denoting magnitude (πολλήν, μεγάλως, λίαν in the examples diagrammed on p. 94); (iii) either a statement regarding the arrival of a letter or a statement concerning something which was heard; (iv) the object which was heard, introduced by ὅτι; and (v) the vocative.[1]

Mullins rightly takes issue with this based on White’s own examples. Mullins writes:

For the joy expression, [White] indicates five elements without saying which are essential and which are optional; he says they “may appear” in the form. Now, if a form is to be a form, there must be something about it which is basic. Presumably in the joy expression two elements are basic: first “either the verb χαίρω (“I rejoice”) in the aorist tense (cf. Phil 4:10 and P.Giss. 21 in type 3), or the noun χάρις (“joy”) in the accusative case as the object of the verb ἔχω (cf. Philemon 7 in type 3)” and, second, “the object which was heard, introduced by ὅτι”.[2]

To isolate instances of this potential form,[3] the two items Mullins understands as basic are used as search criteria.

The Form in OpenText.org SAGNT

Because Mullins’ first basic item has two relatively different options, two queries are necessary.

First Query[4]


Joy Expression, First Query
  • A primary clause with a first person aorist instance of χαίρω as the predicator.
  • A secondary clause with the conjunction ὅτι.

Second Query


Joy Expression, Second Query
  • A primary clause with a first-person instance of ἔχω as predicator and χάρις (or χαρά) as complement. The order may be predicator-complement or complement-predicator.

No comprehensive list of instances of the joy expression are given by either White or Mullins. Their own examples list Php 4.10 (exemplary of first query) and Phm 7 (exemplary of second query) among the NT instances. The following are located with the queries:

  • Instances located by the First Query: 2Co 7.13; Php 4.10; 2Jn 4
  • Instances located by the Second Query: 1Ti 1.11-12; 2Ti 1.3; Phm 7; Heb 12.28; 3Jn 4.

Bibliography

Mullins, T.Y., “Formulas in the New Testament Epistles”, JBL 91 (1972), pp. 380-390.
White, J.L., “Introductory Formulae in the Body of the Pauline Letter”, JBL 90 (1971), pp. 91-97.

Notes

[1] White, pp. 95-96.

[2] Mullins, p. 384.

[3] For the very reasons Mullins states, existence of this structure as a literary form are doubtful. At the very least, the definition needs to be worked over and supplemented with non-canonical examples from the papyri.

[4] Instead of two queries, the form could be located with a single query that uses OR to join the two separate queries. They are presented separately to isolate the differences in each portion of the overall query.

Read the first three posts in this series: 1 | 2 | 3.

1Co 1.10 offers an example of the Request/Petition form.


Request/Petition Form in 1Co 1.10

Description of Form

There is much debate between White and Mullins on this form. Smith, as the latest writer to review the debate, gets the last word. He sides with Mullins, thus Mullins’ formulation (as described by Smith) will be evaluated here. Smith writes:

According to Mullins, the petition form has three basic elements: the background, the petition verb, and the desired action and optionally the address (i.e. to whom the petition is directed) and the courtesy phrase (i.e. a form of ἔαν σοι δόξη, ‘if it seems good to you’). The background includes the recital of information which the petitioner deems necessary for the official to know so that the official will decide in the petitioner’s favour. The petition verb, which is always in the first person and the present tense, reflects the petitioner’s concern that the official act on his behalf. the typical verbs used are ἀξιοῦν, δεῖσθαι, ἐρωτᾶν and παρακαλεῖν. The desired action outlines the request of the petitioner, that is, what he wants the official to do on his behalf. [1]

No specific structural information is given regarding the “background” section, so this cannot be included in a structural search. The other “basic elements”, the petition verb and the desired action, can be structurally quantified.

The Form in OpenText.org SAGNT

The request/petition form involves consecutive clauses, each with different characteristics.

First Query




Structure of First Query

  • A primary clause that has either ἀξιοῦν, δεῖσθαι, ἐρωτᾶν or παρακαλεῖν as its predicator in the first person and present tense. The verb is a first-person present indicative. This clause has a complement (or perhaps an adjunct) with an embedded clause. The predicator of the embedded clause is an infinitive verb. An example is found in Lu 9.38.

Second Query


Structure of Second Query
  • A primary clause that has either ἀξιοῦν, δεῖσθαι, ἐρωτᾶν or παρακαλεῖν as its predicator in the first person and present tense. The verb is to be a first-person present active indicative.
  • A primary or secondary clause follows. This primary clause has an second person verb in the indicative, imperative or subjunctive mood as its predicator. An example is found in Ac 21.39.

Third Query




Structure of Third Query

  • A primary clause that has either ἀξιοῦν, δεῖσθαι, ἐρωτᾶν or παρακαλεῖν as its predicator in the first person and present tense. The verb is to be a first-person present active indicative.
  • A secondary clause follows. This clause contains a subordinate clause indicated by the conjunctions ἵνα, γὰρ or ὅπως.[2] An example is found in 2Th 3.12. Note that other secondary clauses may intervene between the primary clause and the subordinate clause (e.g. Phm 10).

Mullins reports the following instances of the Petition Form: Lu 8.28; 9.38; 14.18-19; 16.27; Ac 8.34; 21.39; 26.3; 28.22; Ro 12.1; 16.17; 1Co 1.10; 16.15; 2Co 2.8; 6.1; 10.1, 2; Ga 4.12; Eph 4.1; Php 4.2, 3; 1Th 4.1, 10; 5.12; 2Th 2.1; 3.12; 1Ti 2.1; Phm 9, 10; Heb 13.19; 22; 1Pe 2.11; 5.1.[3]

  • Instances from Mullins located by the First Query: Lu 9.38; Ac 26.3; 28.22; Ro 12.1; 16.17; 2Co 2.8; 6.1; 10.2; Eph 4.1-3; Php .4.2; 1Th 4.10-11; 5.12-13; 2Th 2.1; 1Ti 2.1-2; 1Pe 2.11-12.
  • Extras located in First Query: Ac 24.4; 27.34; Ro 15.30.
  • Instances from Mullins located by the Second Query:[4] Lu 8.28; Lu 14.18-19; Lu 16.27; Ac 21.39; Ro 12.1-2; 16.17; 1Co 1.10; 16.15; 2Co 5.20; Ga 4.12; Php 4.3; 1Th 4.1; 5.12-13, 14; Heb 13.22
  • Extras located in Second Query: Jn 17.15
  • Instances from Mullins located by the Third Query: Lu 16.27; 1Co 1.10; 1Th 4.1, 10-12; 2Th 3.12; 1Ti 2.1-2; Phm 10-13; Heb 13.19; 1Pe 2.11-12.
  • Extras located in Third Query: Jn 17.15; Ro 15.30-32; 2Jn 5
  • Instances missed by all three queries: Ac 8.34; 1Pe 5.1.

In the instances missed by the queries, the syntax is not as easily ascertained as in the others. In Ac 8.34, the substance of the desired action is not stated at all; it is implied by asking a question—a question that is formally three short clauses. The petition, then, is to answer the question; it is not explicitly stated at all. In 1Pe 5.1, a complex verbless clause consisting of a subject with embedded participles intervenes between the petition verb and the desired action (stated in a primary clause with an imperative verb).

Alternate Query


Structure of Alternate Query

An alternate method would be to simply find where a present tense, singular form of the petition verb occurs as the predicator of a primary clause. These would logically have a high probability of being examples of the petition form.

This method, completed in a single search, locates all of the instances supplied by Mullins. The query additionally locates the following false positives: Jn 17.9, 15, 20; Ac 24.4; Ro 15.30; 1Co 4.13, 16; 1Th 5.14.

Bibliography

Mullins, T.Y., “Formulas in the New Testament Epistles”, JBL 91 (1972), pp. 380-390.
———, “Petition as a Literary Form”, NovT 5 (1962), pp. 46-52.
Smith, C.A., Timothy’s Task, Paul’s Prospect: A New Reading of 2 Timothy (Sheffield: Sheffield Phoenix Press, 2006). pp. 10,
White, J.L., “Introductory Formulae in the Body of the Pauline Letter”, JBL 90 (1971), pp. 91-97.
———, The Form and Structure of the Official Petition (Missoula, MT: Society of Biblical Literature, 1972).

Notes

[1] Smith, 47.

[2] White 1971, p. 93.

[3] Mullins 1962, p. 54. Note that Mullins has two typos. “2 Corinthians XX 2” should be “2 Corinthians X 2” and “2 Corinthians V 20; V 1” should be “2 Corinthians V 20; VI 1”.

[4] These instances include overlapping matches between all three queries; this is not a unique list.

Read the first two posts in this series: 1 | 2.

Romans 16 has several examples of this form. Verse 3 offers a good sample:


Greeting Form in Ro 16.3

Description of Form

Mullins describes the components of the greeting form as follows:

The elements of the greeting are: 1. the greeting verb (some form of ἀσπάζεσθαι); 2. indication of the person who is to do the greeting; 3. indication of the person who is being greeted; 4. elaborating phrases. The first three are the basic elements of the greeting. The fourth is optional. These elements may be expressed differently in the three types of greeting. In the first-person and second-person type of greeting, elements one and two are accomplished at the same time by the verb.[1]

As noted in the above quotation, Mullins identifies three different types of the form, one for each grammatical person of the greeter. Thus there are first-person, second-person and third-person forms. Because component 2 can be done with either grammatical person of the verb (first and second person) or a pronoun (third person), the pronoun is essentially optional when considering a syntax-based query. Therefore a syntactic search only need attend to two criteria:

  • The greeting verb (ἀσπάζομαι)
  • Indication of the person being greeted.

Mullins does not provide a definitive list of New Testament instances, but he does mention epistles that contain instances of the greeting form: “It appears in the letters of Paul, extensively, and in the Pastorals, Hebrews, I Peter, and II and III John.”[2]

The Form in OpenText.org SAGNT

Locating the greeting form involves searching for clause-initial instances of ἀσπάζομαι (as a predicator component) that also have a complement clause component. The complement denotes what completes the predication, thus direct objects are included in the sorts of things that complements encode.[3] Including the complement therefore includes an “indication of the person being greeted”.




Structure of Greeting Form

This query returns 69 instances, though the results are not perfect. Instances in Mark (15.18) and Acts (21.7, 19; 25.13) are returned in addition to hits in Paul, Pastorals, Hebrews, First Peter, Second John and Third John.[4] Romans, with an extensive greeting section in chapter 16, contains the bulk of the matches.

Bibliography

Mullins, T.Y., “Greeting as a New Testament Form”, JBL 87 (1968), pp. 418-426.

Endnotes

[1] Mullins, p. 419.

[2] Mullins, p. 424.

[3] An aside: One could limit greetings to those that list personal names in the complement by restricting the complement to containing a head term word that is also tagged as Louw-Nida domain 93, the “personal name” domain. But this would skip over other valid instances of greetings like Php 4.22, “All the saints greet you”.

[4] Based on Mullins’ article, my guess is that only the Mark and Acts references are extraneous; the rest are valid.

Read the first post in this series...

An example of the disclosure form is found in 1Th 4.13:


1Th 4.13, Disclosure Form

Description of Form

Smith provides a concise summary of the structure of the disclosure form as identified by Mullins:

Mullins has isolated the disclosure form, as a distinct literary form which is used in the NT. He examined the form in terms of structure first. By doing so he observes that this form has four constituent elements: verb of wishing, infinitive of a noetic verb, person addressed and information disclosed. Next he examined the form in terms of content and observed that the verb of wishing is typically θέλω, the infinitive of a noetic verb used is typically γινώσκειν (the tense varies) or ἀγνοεῖν, the person addressed is either second person singular or plural and the content of the information disclosed is diverse and usually found within a ὅτι clause.[1]

White discusses the form briefly in his article:

This form may be delineated in terms of its three principal elements: (i) the verb of disclosure, often a two-membered unit consisting of a verb of desiring (θέλω or βούλομαι) in the first person indicative, and the verb of knowing (γινώσκω) in the infinitive form; (ii) the vocative of address (ἀδελφοί, “brothers,” in the five examples from Paul); and (iii) the subject to be disclosed introduced by ὅτι.[2]

The common points of these descriptions include:

  • verb of wishing/desiring
  • verb of knowing, in the infinitive mood
  • a ὅτι or ἵνα clause further explicating the subject to be disclosed.

Smith reports Mullins determines the following references as containing instances of the disclosure formula: Ro 1.13; 11.25; 1Co 10.1; 11.3; 12.1; 2Co 1.8; Col 2.1; 1Th 4.13.[3]

Because the third item (ὅτι or ἵνα clause) is variable as Mullins’ reported instances demonstrate, candidate instances of the disclosure formula can be located simply taking the first two items into account.

The Form in OpenText.org SAGNT

Locating the disclosure form in the OpenText.org SAGNT involves searching for clauses that contain a Predicator with θέλω and that also contain an embedded clause (infinives are typically encoded as embedded clauses) with lexical forms of either αγνοεω or οιδα.[4] Below is the query that will find Smith and Mullins’ reported instances.[5]


Structure of the Disclosure Form
Search results in Logos Bible Software are presented in both Greek and English, with respective structures highlighted in each language. In this particular search, the silver background represents the content of the clause; the orange represents each clause component.

Syntax Search Results — Disclosure Form Instances
Bibliography
Mullins, T. Y., “Disclosure: a Literary Form in the New Testament”, NovT 7 (1964), pp. 44-50.
White, J.L., “Introductory Formulae in the Body of the Pauline Letter”, JBL 90 (1971), pp. 91-97.
Smith, C.A., Timothy’s Task, Paul’s Prospect: A New Reading of 2 Timothy (Sheffield: Sheffield Phoenix Press, 2006). pp. 10,

Endnotes

[1] Smith, 10.

[2] White, 93.

[3] Smith, 11.

[4] Andrew Pitts, in a forthcoming review of Logos Bible Software 3.0 to be published in the Journal of Greco-Roman Judaism and Christianity, uses a similar search with similar results as an example of the capability of the OpenText.org SAGNT.

[5] As of November, 2006, this is not strictly true. 1Co 12.1 is erroneously tagged in the current version of the OpenText.org SAGNT. This error has been flagged for correction and should be updated in a future release of the database.

I'm in a small group home Bible study, and we're studying Colossians. My Father-in-Law leads the study, but he and Mom were on a short vacation last week so that means I got to sit in the hotseat. Our text was Col 2.1-7.

So Col 2.2 was one of the verses we looked at. Here it is, in the ESV:

that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, (Col 2:2, ESV)

The text has the words "God's mystery". One of the first things I wondered about had to do with what other types of "mysteries" are mentioned in the New Testament. In OpenText.org-speak, what this means is that I wanted to find what sorts of things qualify the word translated "mystery" (μυστήριον).

I've detailed this sort of search before (see blog post Syntax Search Example: What "Qualifies" another Word?), complete with video.

That's cool and all ... but what if I didn't want to go to the trouble of creating a syntax search? Well, I could just run the Bible Word Study (BWS) report. One of the Grammatical Relationships examined for the OpenText.org Syntactically Annotated Greek New Testament involves qualifiers.

Specifically, it is the "Words and phrases used to further qualify (word)" relationship.

So I just ran the BWS by right-clicking μυστήριον and selecting the Bible Word Study option. Of course, if I was in a reverse interlinear, I could've just right-clicked. Here's the list I retrieved:

Now, assuming you have Logos 3 and the syntax databases, you try it. Here's my question for you: What kinds of "Kingdoms" are mentioned in the New Testament?

Go to Mt 13.11 in your ESV New Testament Reverse Interlinear, which mentions "the mystery of the kingdom of heaven", right-click on "kingdom", and run the right-click option for Bible Word Study.

When it's done, scroll down to the Words and phrases used to further qualify βασιλεία. It should look something like this:

Watch out ... now you're using syntax in your study of the New Testament!

If you've looked at the list of Greek New Testaments contained in Scholar's Library (and Silver, and Gold) in any detail, you've likely noticed that both the UBS4 and NA27 texts are included.

I'm sure you're asking, "Hey, aren't those the same text? Why would you ever have them both?"

It's true, the texts share great similarity and can even be said to be the same text. From tha NA27 Introduction:

The text of this edition reproduces that of the 26th edition unchanged. Consequently, with rare exceptions, the paragraphing and punctuation remains the same, avoiding the necessity for altering the page makeup. Thus the text of the present edition is identical as before with that of The Greek New Testament, now in its 4th revised edition. The same text underlies the concordances, the Lexikon zum Neuen Testament, and the Synopsis quattuor Evangeliorum.
Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster. Institut für Neutestamentliche Textforschung. (1993, c1979). Novum Testamentum Graece. At head of title: Nestle-Aland. (27. Aufl., rev.). Stuttgart: Deutsche Bibelstiftung.

But an edition is more than text. The NA27 and UBS4 editions have the same letters in the same order with the same book, chapter and verse breaks. But that's where the similarity ends. The texts have different punctuation, different casing, different paragraph breaks, different ideas of what constitute quotes or allusions from the Old Testament, and different poetry formatting.

All of these features play in to how a text is read and understood—you know, the very thing that students of the Greek New Testament (and the Bible in general) are very interested in.

Because Logos preserves as much formatting of the printed edition of the text as possible, these differences can be seen in comparisons of the text. One good example that has exegetical implications is found in 1Ti 3.16. This is a well known verse that contains what may be an early hymn or creed that the author used to support his argument. Some commentators see 1Ti 3.14-16 as the central piece of the epistle. But NA27 and UBS4 format the poetry/creed/hymn differently. UBS4 has the six lines formatted as two triplets while NA27 formats the text as three doublets.


Click image for larger graphic

The formatting has direct impact on how one reads the text. Are there two groups of three things? Or three groups of two things? What items are parallel to each other? Each edition presents different options, so both are necessary to consult to get a clear picture of the problem.

Sometimes one text will format things as poetry when another does not. An example of this is found in 1Ti 2.1-7. The UBS4 text sees this whole block as one paragraph, while the NA27 breaks out verses 5 and 6 as poetry (or perhaps an early hymn or creed or saying of some sort).


Click image for larger graphic

If one considers vv 5-6 as a reference to an early creedal statement, it may play a different role in exegesis than normal supporting text in prose. There are a few options. From the NA27 text, one might conclude that Paul is either waxing poetic/creedal (very possible) or referring to a commonly known creedal statement to back up his statement in vv. 3-4 (God wants to save all people, and wants them all to come into knowledge of the truth). Or, reading from the UBS4 text, one might consider vv 5-6 to be normal prose offered in support of the previous assertion with no creedal sort of impact. Is Paul appealing to an external saying he knows his audience will see as authoritative? Or is he being creative? Or did he just come up with some nice phraseology in the context of his argument? All (and more!) are possible. Whichever you prefer, the typography of each edition conveys the editors' thoughts and it is valuable to take into account when reading and exegeting the text.

Another difference between editions is when one text has more paragraph breaks than the other. A good example of this is found in 1Ti 5.3-16. In the UBS4 text, this is one paragraph. In the NA27 text, it is two paragraphs (vv 3-8 and vv 9-16) with a sub-paragraph break in the second paragraph (so sub-paragraphs of vv 9-13 and vv 14-16). UBS4 has no notion of sub-paragraph breaks, but the NA27 uses them routinely to break larger paragraphs. You can see another one in the screen shot before verse 21.


Click image for larger graphic

A few other slight differences between versions can be seen in the above screen capture.

First, note the word Σατανᾶ in verse 15 of UBS4. The same term is σατανᾶ in the NA27. One could conclude that the UBS4 edition considers this to be a name or title, while the NA27 edition considers it a noun ("adversary"). This is not a small difference when it comes to exegesis.

Second, note the quotations and allusions from the Old Testament in vv. 17-19. They're different typographically. UBS4 uses bold font while NA27 uses an italic font. But if you look closely, you'll see disagreement on what is and is not a quotation from or allusion to the Old Testament. The UBS4 is much more conservative here; it generally only emboldens fairly direct quotations. The NA27, on the other hand, notes both quotations (the one matching the UBS4 edition) and allusions (the balance of italic text in vv 18-20. This as well is exegetically significant. If I think the author is reaching back to quote or allude to the Old Testament in the course of his argument, it may affect exegesis of the text.

The bottom line: While UBS4 and NA27 do share the same sequence of letters, they differ in many, many other ways. They are different editions of the same text. Some of these differences can and do affect exegesis. I've used examples from the same relatively short epistle (First Timothy, six chapters long) on purpose so you can see these differences can and do occur with frequency. They are not isolated.

The good news is that your Logos Bible Software presents these texts as they appear in their printed versions. The UBS4 text even has section heads and, in the gospels, cross-references after the headings to parallel passages. You can simply scroll the text side-by-side to see if there are any differences in the passage you're studying.

When you run across differences, ask yourself: "What impact would this difference have on exegesis of the text? What would I have missed if I wouldn't have noticed this?" and seriously think about the options. Your exegesis will be better for it.

If you've studied NT Greek, you've likely heard of something called the "Granville Sharp Rule".

If you've been around Bible software, you know that many folks use "finding Granville Sharp" as a sort of litmus test for the capabilities of their Bible software.

The OpenText.org Syntactically Analyzed Greek New Testament gives us an opportunity to examine what the Granville Sharp rule really is and to think about new ways to find instances of it.

Awhile back I wrote a paper for internal use here at Logos examining what "Granville Sharp" is and how to find it using the traditional "morphology+proximity+agreement" approach. This approach has problems because one must approximate relationships between words using morphological criteria (i.e. part-of-speech data), morphological agreement (i.e. terms 'agree' in their specified case), and word proximity (i.e. words are within N words of each other).

Then I examined finding Granville Sharp using the OpenText.org SAGNT. With the syntax annotation, you're freed from approximating relationships with morphology+proximity+agreement and empowered to actually specify relationships that the syntax annotation encodes.

The 17-page PDF document linked below is that paper. It has explanation and screen shots of the queries, graphs and whatnot so it should help in thinking about how to go about isolating syntactic structures via searching the OpenText.org SAGNT. It might even help get the juices flowing for those considering the Logos/SBL Technology Paper Awards.

I've also included the two syntax queries discussed in the paper. I just tested them on 3.0b Beta 2, so if you have that version installed, you should be fine. I would think it would work on any flavor of 3.0, but why not upgrade if you're not up to date?

Copy the queries to your My Documents\Libronix DLS\Syntax Queries folder and then load them as you would any other syntax search, from the Load ... button in the Syntax Search dialogue.

Awhile back, I blogged on Sleepy Disciples. That blog post looked at the predicator (verb) προσεύχομαι and the different adjuncts that modified each of its occurrences in Matthew 26.

Looking at that passage again, I noticed the following embedded clause in the last adjunct in Mt 26.44:

In this embedded clause, the complement is the first thing in the clause. Some would say this is an instance of fronting, where there is non-standard (for narrative, anyway) component order.

It occurred to me that this sort of thing is now searchable, given a syntactic analysis of the text. So I created the below video which explains things a bit more and walks through setting up a syntax search that will locate fronted complements with a headword of λόγος — much like what occurs here in Mt 26.44.

When studying Greek words, it is sometimes fun and beneficial to see how the words are used outside of the New Testament. One of the features of Logos Bible Software, version 3 is the ability to look up Greek words in the online Perseus database, which includes a wide variety of classical Greek texts, many with morphological and lexical tags, and some with English translations.

Let’s say you wanted to see references to crucifixion outside the New Testament. In this screenshot, I’ve right-clicked on σταυρόω - the verb form of ‘to crucify’ - in my lexicon (in this case BDAG), chosen ‘Selected Text’ and ‘Perseus Greek Word Lookup’. I could also have right-clicked the word in a Greek Bible and chosen ‘Selected Text’ and the ‘(Lemma)’ form instead. Of course, I may also want to run this lookup on related words, such as σταυρός - ‘cross’.

Here Perseus has provided some analysis of the word. Note the link to ‘Configure display’. Use this link to choose between displaying texts in transliteration or Unicode or some other Greek encoding. After some initial analysis, you can see hit counts by genre – in this case 92 hits in prose and 1 hit in poetry. Clicking on 'Greek Word Search' will generate a concordance of the 93 hits of this word in the database, as seen below.

You can see hits in authors such as Josephus, Xenophon, Epictetus, Thucydides, and Appian. Clicking on the first line of each hit will open the Greek text to the larger context of the hit. Clicking on individual words will provide analysis to help you translate the passage. Sometimes a link to an English translation or Latin version is available as well.

Logos Bible Software version 3 introduced new keyboards for Greek, Hebrew and Syriac that are designed for easy entry of the ancient languages on an English/Roman keyboard. We've also created identical duplicates of the Logos keyboards that can be installed as standard Windows keyboards for Windows 2000 and XP users. This means that you can use the same keyboards in Libronix DLS that you use in Microsoft Word or any other Unicode compliant application!

For more information and download instructions, click here.

The Graphical Query Editor Tutorial has been rewritten for version 3.0. Folks who have worked through the old tutorial will notice only a few significant differences, such as the use of the new Logos keyboards, and the regular expression section has been significantly revised because the syntax changed from version 2.0. There are some minor changes to the sections on field searching and reference searching. Happy searching.

Logos Bible Software version 3.0 sports a new feature called Vocabulary Lists that can be used to create flashcards to help you learn Greek, Hebrew or almost any other language. In addition, we've already made vocabulary lists for many popular Greek, Hebrew and Aramaic grammars so that you don't have to! To learn more about creating vocabulary lists or downloading the pre-made lists, check out the new web article. Cheers!

Logos Bible Software Version 3.0 introduced the use of homograph indicators for searching biblical texts in ancient languages. More information on homograph indicators and how to use them can be found in the new web article entitled, appropriately, Homograph Indicators.

One thing I use the Bible Speed Search feature for is to do quick searches of the New Testament for a Greek word, but display my hits in English.

Huh?

Yes, I type in a Greek lemma, but the results are provided in English with the proper English word highlighted. Rather than explain it all, I figured I'd put a quick video together to show you.

Note in the video that I use the F2 key to cycle between English, Hebrew and Greek keyboards (in that order) in order to type in English and Greek on the same line. I probably should've mentioned that, but it's too late now.

Remember, you can do this with right-clicks too. See this previous entry for more details (with a video).

Once again, in the home group study, I ran across a phrase that caused me to ask a question. This time I'm in First Thessalonians 5.2 and the phrase is "day of the Lord".

Earlier, I'd searched for "What other things qualify παρουσία?" (see post here). In this example, I use that same search as a starting point (sort of like a template) to search for "What other things qualify ἡμέρα ('day')?"

So this video (Flash, 11 megs, with sound) shows how to load the old query (which was saved) and modify it.

But as I was making the video, I had a flash of insight: I could use the OpenText.org semantic domain tagging to search for something similar but not constrain myself to vocabulary. I could search for where references to deity qualified words in the time domain. So I run through that aspect of modifying the search as well.

Awhile back, I blogged on how syntax graphs aren't just helpful when it comes to searching. They can be very helpful when reading through the text as well. And they can help one organize thoughts and approach when teaching or preaching on a passage.

A case in point is First Thessalonians 5.12-13. I dug into this passage in preparation for a home group Bible study. The OpenText.org Syntactically Analyzed Greek New Testament: Clause Analysis helped me to organize my thoughts on how this passage is structured, therefore it helped in thinking how this passage should be understood.

As folks who have followed these syntax search examples know, I've been in a home group Bible study that is going over First Thessalonians. This has served as the background for many of these syntax search examples. In the process of doing this, I've noticed that I've begun to ask different questions of the text.

So when the study group was in 1Th 4.15, and when the word παρουσία occurs (yet again), I asked myself, "What other things qualify παρουσία?" Why did I ask that question? First, we need to define Qualifier:

Qualifier: A Qualifier is a modifier that in some way limits or constrains the scope of the word it modifies. Common examples of qualifiers are words in the genitive and dative case, and also negative particles functioning at the word group level.
Porter, S., O'Donnell, M. B., Reed, J. T., Tan, R., & OpenText.org. (2006; 2006). The OpenText.org Syntactically Analyzed Greek New Testament Glossary. Logos Research Systems, Inc.

So a Qualifier limits scope. In terms of παρουσία, which can be translated "return" or perhaps "coming", when it occurs with a qualifier the qualifier limits the scope of the coming. Thus in phrases like "coming of the Lord", the phrase "of the Lord" acts as the qualifier. It's not just any "coming" or "return", it is the return of the Lord. Just like in 1Th 4.15:

So when I ask the question "What other things qualify παρουσία?" I"m really asking "Are there any other similar sorts of 'return' or 'coming' phrases in the New Testament?" After all, to understand more how the word παρουσία is functioning here, it could help to see it operating in similar syntactic contexts — to see how παρουσία stands in relationship with other instances of words that modify it.

So I put together this video (Flash, 8.5 megs, with sound) to show how I constructed the query to find qualifiers of παρουσία.

After searching, ask yourself the question again: "What other things qualify παρουσία?" Now you have data to use when considering this question. As you evaluate the hits, you can ask further questions:

  • Are there any qualifiers that seem to repeat (hint: "his", "of the Lord", "of the son of man", "of the Lord Jesus Christ")?
  • What are the unique qualifiers (hint: 1Co 16.17; 2Co 7.6; Php 2.12, etc.)?
  • Is there anything that would allow one to say that the use of παρουσία in 1Th 4.15 is the same as or different from other syntactic usages?
  • If so, is 1Th 4.15 the use typical or non-typical?
  • How does the general understanding of the use of παρουσία with a qualifier in the New Testament affect how we look at the specific use of παρουσία in 1Th 4.15 (or does it)?

Here's a link to the video: Flash, 8.5 megs, with sound

But note well: If you'd rather not go through the hoops of constructing the search as described in the video ... just right-click the Greek word and run the Bible Word Study report. Check out the Grammatical Relationships section. One of the standard word relationships searched for is that of qualification. So this search is done automatically for you in the Bible Word Study report! No assembly required! And it even groups like qualifiers together, so you can see what repeats and what is unique just by looking at the result section.

Also note: A future post will show how to make this query even more generic and search for some things a little differently. So keep comin' back!

In previous blog posts, I've focused on how the syntax databases we offer are used when searching, when asking questions of the text. But this is not the only use. I don't even know if it will end up being the primary use. I was reminded about this with a recent comment on one of my posts:

These blogs are extremely helpful for things like [structure searching], but make it difficult for an average joe like me to get a search result and have confidence that all the cases of what I'm looking for would be covered. . .I'd think "what kind of clause component will this show up in that I'll miss with this search". Certainly, I'll get some results I'd want, but will I get them all?

Instead of focusing more on searching, I figured I'd step back and show another use that doesn't require any searching knowledge at all. Just being able to see the structure of the text in a different way is helpful when reading through the text.

We read through the text in translations with paragraphs/etc frequently. Reading through a syntax graph in addition to reading the text in modern translation can help us slow down when we read, and take note of not simply each word but also the things going on around each word at the clause level.

Ephesians 5.18b-21 offers a good example. I'll give you two hints: Look only at the clauses (primary and embedded) and the verbs in those clauses, and the relationship between these things. No searching necessary. Just reading slowly paying attention to the annotated syntax.

And there's a video (Flash, 3 megs, with sound) that provides a little more information to help in seeing how this can be done.

Here's Eph 5.18b-21 in the ESV, just plain text. Read it in this form and try to think about the underlying structure of the text:

18 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another out of reverence for Christ. (Eph 5.18-21, ESV)

What can we see from just looking at the syntax here? Check out the video for more explanation, but in short, you'll see how to:

  • View only clause information in your graph, removing some of the word group annotation since we're just looking at clause level data here
  • Find verbs in the annotation
  • Show why this is relevant when looking at the annotation for Ephesians 5.18b-21 (which is a whole primary clause)

Update: If you're interested in using the Lexham Syntactic Greek New Testament to assist as you're reading through the text, check out this post from May 2006. It's a handy way to work through the Greek text of, say, First John and beef up your knowledge of the syntactic goings-on at the same time!

Update II: Note that I've blogged again about how reading the syntax graph can help when analyzing or outlining a particular passage: Organizing an Outline with Syntax Graphs.

On the Logos Newsgroups, a user asked a question about syntax searching:

I'd like to search for every instance of the construction in Heb 1:2 — ἐν υἱῷ - i.e. ἐν followed by noun without article ... Also (I think) in 1 Thess 1:5 - ἐν λόγῳ — our gospel did not come to you not simply "by means of word\speech"

I could do a normal search, but is this a category of construction that I could find with a syntax search? If so, could someone perhaps suggest how to go about it?

The answer is a resounding "YES!" It was like a slow-pitch softball that I couldn't resist swinging at. So I did. You can watch the video now (Flash, 9 megs, with sound) but be sure to read the rest of the post too.

I should note that I'm running 3.0a beta 2, and you may see some visual changes inside of the Syntax Search Dialog.

I was reading in 1Th 3.5 the other day and came across the phrase "for fear that somehow the tempter had tempted you" (ESV). Here it is in the ESV NT Reverse Interlinear:

You can see the phrase highlighted using some of our new Visual Markup features. If you click and view the larger picture, you'll see that the same lexical form (πειράζω) is repeated in the verse. Not only is it repeated, but one instance is the subject of the clause, the other is the predicator (verb) of the clause. The syntax graph from the OpenText.org Syntactically Annotated Greek New Testament shows this a little better:

Is this exegetically significant? Perhaps. But I also had the question — how many other times is the same word used as both subject and verb in the New Testament?

With syntax searching and Logos Bible Software 3, it is a relatively easy question to answer.

As an added bonus, I've even included a video of setting up the search. This video is the first in which you'll hear my "smooth dulcet tones" (as the colleague sitting next to me describes it) narrating the action. You can try the video (Flash, 12 megs, with audio) but be sure to read the description below the fold as well.

I've blogged a bit about the Lexham Syntactic Greek New Testament before. Sure, it's syntax, and that's important. But how can it be used?

One way is very simple: Use hover popups to show the syntactic force of any word as you read the text, or as you're brought into the text from searches. The syntactic force annotation is a note as to the role that the word plays in the current syntactic context. It isn't about morphological form, it is about syntactic function.

Hover on the inflected word in the Lexham SGNT running text, and see the syntactic force annotation (with definition!) pop up. How cool is that?

Pictures are always good at conveying this sort of thing; moving pictures are even better. The video uses James 1.27 as an example: "Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world." (ESV).

Note that all I did here was move the mouse. Also, when multiple notes of force occur on a word this displays what could be multiple possibilities in a given context or a mixture of possibilities acting together. The Expansions and Annotations resource further spells out those complex relationships.

So if your knowledge of Greek syntax is rusty (or even non-existent) you can still work through the text looking into the structure of the text and the syntactic function of words in the text — just by moving your mouse through the passage you're studying.

Earlier I blogged about Highlighting English based on Greek Morphology. This involved using Logos Bible Software 3 and a Reverse Interlinear of the New Testament to highlight words based on the underlying language's morphology (word form, part-of-speech type information).

Over the past weekend I was thinking that this would be perfect to use when working through a text doing something like participant analysis. One thing that I find handy when working through a text at a paragraph/sentence level is to stop at each finite verb (verbs that aren't participles or infinitives) and determine who is taking part in the action. I also like to see if there is someone or something that the action is being done to, or if there are other circumstances to the action.

Using Logos Bible Software 3, the Morphology Filter applied to a Reverse Interlinear makes this easy — particularly if you don't know Greek. Here's what you do.

  • First, check out the video on how to specify a morphology filter in a reverse interlinear.
  • Second, once your Logos Bible Software 3 is fired up, specify a morphology filter for the ESV New Testament Reverse Interlinear. Your Part of Speech should be Verb, the Verb Type should be Finite.
  • Third, specify the style of highlighting you'd like. I just specified yellow highlighting.
  • Fourth, go to your passage and stop at the highlights. Ask yourself questions like:
    • Who or what is doing this action? That is, who is the actor?
    • Who or what is the action being done to? That is, is there an object?
    • Are there additional circumstances to the action? Clarifying adverbs or prepositional phrases?
    • Is the same person/thing doing action here that was doing the action with the previous verb? Or has there been a shift?
    • [whatever other questions you think appropriate]

When examining the text at this level, you should keep track of where the same party (or parties) is doing the action, and where the actor changes. This may indicate secondary action (e.g., "Jim said, 'When I was with Dorothy, she decided we'd have dinner at the Olive Garden' ".) or it may indicate a larger shift at, say, a paragraph level.

Stopping at verbs and examining the flow of action in the passage is one very useful way to work through a passage at a high level. Using reverse interlinears to combine the underlying original language part-of-speech information with highlighted English makes it much easier for those with no knowledge of the original languages to start to consider these issues in their study.

When working through a passage, it can be important to work through pronoun usage. Sometimes pronouns have direct referents, sometimes the referents are implied.

A familiar example is found in the first three verses of First John:

1 That whicha was from the beginning, whichb we have heard, whichc we have seen with our eyes, whichd we looked upon and have touched with our hands, concerning the word of life— 2 the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal lifef, whichf was with the Father and was made manifest to us— 3 that whiche we have seen and heard we proclaimabcde also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. (1Jn 1.1-3, ESV)

In the above, the English words translated from relative pronouns are in bold, the pronoun referent is in bold italic text. Note use of superscript letters to align pronoun with specific referent as there are two referents in the above example.

How did I know that? Well, let's just say that the Lexham Syntactic Greek New Testament and the Syntax Search dialog are my friends.

I was talking with Daniel Foster yesterday afternoon. We were talking about syntax search examples and how they're different than other sorts of morphological searches.

One type of search that we used to rely on the Graphical Query Editor to do (and still do; we didn't take this capability away) was to do what is generally known as "agreement searching".

An example would be: Find where two words exist N words apart (where, say, N = 5) and the two words agree on some sort of morphological criteria (like, say, case, number or gender).

This sort of approach is commonly used to find where a noun or participle has an article, or where an adjective is associated with a noun. Things like that. In essence, we approximate an established syntactic relationship using proximity (within N words) and morphological criteria (sharing same case, number and gender).

What we really want, though, is where an article modifies a participle or noun. That is, where the article and participle have an established relationship. The number of words that separate them is incidental, they could be next to each other or they could be 15 words apart. We're interested in the specific relationship.

The good news is: This search can be done in the New Testament with an underlying syntactic database. Since we'll be searching the entire New Testament, we'll use the OpenText.org Syntactically Analyzed Greek New Testament, which has been discussed previously on this blog.

The better news is: We can do even more — like, say, find where participles have an article that modifies, and where the "articular participle" is (for example) in the Complement (object) of a clause. Like what the below syntax search specifies.

It's cool to see features and datasets combine in ways that weren't originally anticipated.

Just the other day, Eli and I were talking with Dale Pritchett (VP Marketing and Bob's father!) and Dale wondered about how to highlight an English text based on Greek or Hebrew morphology. Sort of like this:

Eli and I looked at each other quizzically. Then at about the same time we had the answer: Reverse Interlinear! And the cool part is that the feature already works in Logos Bible Software 3! It is a consequence of having data and functionality already in place, we just hadn't quite stopped to realize the extent of the functionality. But it is a consequence of:

  • Having Reverse Interlinears available that align the original language texts (Greek and Hebrew) with a modern language translation at the word level.
  • Having morphological information in the original language texts underlying the English translation of the Reverse Interlinear.
  • Having a Visual Filter (a method of overlaying highlighting based on specified criteria) for morphologies.

Because of the architecture of Logos Bible Software ... well, it just works. Nothing extra needed.

Here's a short video (Flash, approx. 0.7 MB, no sound) that walks through how to specify the visual filter for the reverse interlinear. It walks through setting up a visual filter that highlights where finite verbs (i.e., verbs in the indicative, imperative, subjunctive or optative moods) occur in the Aorist tense. These will be visually highlighted with the "Box" style, so you can simply see them as you scroll through the text. And you'll see how the ESV handles translating them. After the visual filter is set, I then show how interlinear lines are customizable. In the end, you see only the English text of the ESV, but the English words that represent the aorist verbs are highlighted ... and no Greek is in sight.

Pretty cool. Give it a try if you're running the Release Candidate!

In response to last week's blog post about the First Hebrew Primer, astute reader 'Jeff' inquired:

...will Logos try something similar with Greek? I would definitely be interested in that as well, just as I would if it was latin :)

In fact, we offer just such a product for Greek—Kairos: A Beginning Greek Grammar & Workbook by Dr. Fred Long who teaches NT Greek at Bethel College in Indiana.

It introduces the student (self-taught or in a class) to biblical Greek, starting with the very basics such as how to write Greek characters.

The accompanying workbook reinforces learning and lets you use the principles and vocab taught in the grammar. Exercises include crossword puzzles, readings, fill-in-the-blank, and sentences to translate.

While Greek pronunciation is not part of the Kairos package, Logos offers an inexpensive and cleverly-implemented Addin that is great for learning to pronounce Greek. With the Greek Pronunciation Addin installed you can right-click on a Greek word in any morphologically tagged resource and hear a pronunciation of that word's dictionary form. The Addin has two pronunciation styles—Erasmian and Modern—and also includes pronunciations for the Greek alphabet (again, in both styles).

The Greek words in Kairos are not morph-tagged but Greek Bibles such as Nestle-Aland 27th Edition Greek New Testament are. That means you can effectively drill yourself on how to pronounce the dictionary form of every word in the Greek New Testament!

So it looks like 2006 is the year you can learn both Hebrew and Greek! What are you waiting for?

I've blogged a lot about new resources and capabilities in the realm of Greek syntax over the past months.

One piece of that puzzle that I haven't blogged about at all is a work that is called The Lexham Clausal Outlines of the Greek New Testament by Dr. Dean Deppe of Calvin Theological Seminary.

Part structural outline, part block diagram and part clausal annotation, this is a unique work that preachers and expositors will find helpful as they examine larger chunks of the Greek New Testament in preparation for teaching and preaching or for personal study.

We just posted 35 new training videos to the Training area of Logos.com.

The videos show how to most effectively use Logos Bible Software for biblical language study. And, yes, we have videos for both Greek and Hebrew.

In the coming months we will be producing a lot more web-based video tutorials and have some refinements in mind for presenting them…but I thought you'd want to know about the first batch to come out of the oven.

I've blogged about the OpenText.org Syntactically Annotated Greek New Testament in the past (see the Syntax Archives).

The folks who do the work on the OpenText.org project have been doing a lot of work since I last blogged about the project, and the result is that we have a vastly updated data set. The primary new goodie is the consolidation of the Clause and Word Group information.

Logos has recently released Hagner's short and useful book, New Testament Exegesis and Research: A Guide for Seminarians.

At the recommendation of a friend, I've been using this book for awhile — since before Logos started working on the electronic edition. One of the places it has been most useful to me has been in its brief explanation of sentence diagramming. It is less of an explanation and more the simple templates and examples supplied. This is only a few pages of the book, but it has been immensely useful to me.

Hagner's guide provides concise and useful introductions to the exegetical process and also supplies bibliographies for each step. Several of the listed items (or acceptable alternatives) are already available in Logos Bible Software.

I know, I know, I said I'd blog about searching the Lexham Syntactic Greek New Testament. And I will. Really, I will. But not today.

I've been working on a different aspect of the Lexham Syntactic Greek New Testament project recently: adding glossary information to just about everywhere a clause type or syntactic force note occurs. And wow, is it cool. Really.

Because syntactic terminology is at times confusing, and because different grammars and guides sometimes use the same terminology to describe different things and different terminology to describe similar things (got that?) we knew we'd need to include glossaries with our syntactic databases. And we also knew we'd need to provide links to further discussions of terms in standard grammar and syntactic references, so we've included (where appropriate) links to BDF, Daniel Wallace's Greek Grammar Beyond the Basics, and Smyth's Greek Grammar (a classical grammar not yet in LDLS format ... but give us time!).

I've briefly discussed searching OpenText.org material at the word level; this post discusses searching at the clause level, with word group level stuff in the mix.

There's even a groovy video of the search I describe so you can see exactly what's going on (see bottom of this article). One take, no cuts. This is done with the current beta version of Logos Bible Software (3.0 Beta 1) and an extra syntax searching component currently in development.


Last week, I posted an article about "Word Groups" in the OpenText.org Syntactic Annotation. I promised some follow-up; and now it's time for that.

There are obvious uses for this level of annotation in the realm of searching, but what about in just reading the text? Or in working through a passage exegetically?

The good news is that the visualization (graph) supports most operations you're used to performing from a standard morphologically tagged Greek NT in Logos Bible Software. This article is about some of those options.

[Note: this is one in a series of posts on Greek syntax and Logos Bible Software. See the Greek category for a full listing. The immediately previous post is here.]

As mentioned in a previous post, the OpenText.org syntactic analysis consists of three primary levels of annotation:

  • Base Level Analysis (Word)
  • Word Group Analysis
  • Clause Analysis

This post will introduce you to the Word Group level of analysis. If this sort of stuff floats your boat, then read on.

I introduced a series of posts on upcoming Greek Syntax tools last week. This is the second post (first post after the intro, you haven't missed anything) in that series.

We have two different data sets that will be made available. If you're at either the ETS or SBL conferences in November, you can see them demo'd. To keep my sanity (and yours) I'll only discuss one data set at a time.

This first series of posts will discuss the OpenText.org Syntactically Analyzed Greek New Testament, as implemented within Logos Bible Software.

Interested in utilizing syntax within your study of the New Testament? Read on!

A few weeks back, Bob had a teaser post about work being done at Logos with Greek syntax.

Over the next few weeks, I hope for my Logos blogging to consist of more information regarding exactly what we're doing in the area of tools to assist with Greek syntax.

It is all (at least to me) very cool. However, there's a lot to it, and it doesn't lend itself to a short explanation.

But I'm getting ahead of myself. Keep posted, I'll try to have an entry or two per week talking about these things to bring y'all up to speed.

Oh, yeah, one more thing: We don't just have one data source for information regarding Greek syntax ... we have two. They're both different in philosophy and (I think) complementary. And we have a third source that presents the Greek New Testament as Clausal Outlines, which should be a great help in tracking themes and other stuff helpful in both exegetical and homiletical usage of the Greek New Testament.

So stay tuned.

Greek OT PseudepigraphaI'm sure many readers of the Logos Bible Software Blog already know this, but Logos has been planning an edition of the Greek Old Testament Pseudepigrapha.

It has been listed on our Pre-Publication page for awhile. But the confirmed pre-orders don't quite cover our costs yet. They're so very close (check out the thermometer on the prepub page) but not over the line.

We generally like to make sure our estimated costs are covered before something moves from "Gathering Interest" status to "Under Development" status.

If you aren't familiar with this material but have some familiarity with Greek and using Greek-English lexicons, then you might want to check this out. One primary benefit of having things like the Greek Pseudepigrapha available in your library is the ability to look up secondary citations in the primary language. Of course the pseudepigrapha are not useful for establishment of doctrine; but they are helpful for comparative word studies, studies of grammatical phenomena, and for understanding more about the religious culture of the day.

So, if you haven't given this one a look-see yet, maybe you should. While the pre-pub price is still relatively low. Here are some pages with more information:

Update (2005-10-21): It has come to my attention that the Greek Pseudepigrapha pre-pub has "crossed the line" and is now "Under Development". Thanks to all who have pre-ordered; we'll do our best to get the work done and the resource to you as quickly as we can!

Earlier, I wrote an article titled Visual Filters and Verb Rivers (Part I) in which I described the use of a particular visual filter, the Morphology Filter in the Biblical Languages Addin.

That article got long, and I promised to follow it up later. Well ... it's later. And this is the follow-up.

The Morphology Filter is good for word-level and paragraph-level work. That is, when you are reading through the text and noticing morphological trends, the Morphology Filter helps these sorts of things jump out at you.

Upon noticing what seems to be a concentration of a particular morphological criteria in a particular paragraph or section, the next question is: Does this happen elsewhere in the book, or is this unique? In other words, with the Morphology Filter, you're looking at the trees (or perhaps a particular grove of trees). But you need to step back and look at the whole forest now. This is what Verb Rivers help you to do.

(Holding back the urge to mix metaphors and crack a joke about going "over the river and through the woods" ... )

I've been working through 1Ti 4.11-16 in my personal study. One thing that jumps out in this passage is the amount of imperative verbs relative to 1Ti 1.1-4.10. These six verses contain 10 imperatives; nine of them are in the second person singular (thus likely addressed to the reader, Timothy).

This is an important feature of the passage (and in the larger discourse of the epistle), and it should be looked into.

But how does Logos Bible Software help you become aware of this sort of thing? There are two features (at least) that help one "see" these things. Visual Filters and Verb Rivers. These are available in the Biblical Languages Addin, which is already a part of some Logos packages (see bottom of this product page for details).

This article explores what sort of information these addins convey.

Morphologically analyzed texts have been an important feature of Bible software packages for years. Logos offers several different morphological analyses for the Greek NT and we will soon have three different analyses for the Hebrew. Recently we announced or shipped analyzed versions of the Old Testament Greek Pseudepigrapha, the Apostolic Fathers in Greek, and the Works of Philo. (The Works of Josephus aren’t far behind.)

But what if you want to look at syntax? There have not been a lot of tools available. Logos is partnering with OpenText.org to change that, and you soon will be able to see (and search!) a syntactically annotated Greek NT. The image below is an early view of just one of the ways you will be able to use this data.

I blogged about looking up Philo citations in BDAG awhile back. But Philo (and even Josephus) aren't the only potential targets you can work with.

There are a number of reasons to use pseudepigraphal writings (Greek or English or both) to supplement one's study, though I think such reasons fall into two primary categores: cultural and linguistic. In this article I'll focus a bit on the linguistic side of things (though I do venture into the cultural a bit), looking particularly at word meanings.

When I'm working through the Greek text at the word level, many times I like to get a second opinion. My primary Greek lexicon is BDAG, which is an excellent resource, but I do like to consult others. My favorite lexicons to consult for second opinion are:

This article explains just a little bit about Greek keylinking and then shows you how to keylink from lexicon to lexicon using the keylink functionality straight from the right-click menu. No funky keystrokes involved.

In my morning devotional time, I've been reading through the Pauline Epistles in larger chunks. I tend to dwell in areas, reading the larger chunks over again, and sometimes dwelling on smaller chunks.

For the past week I've been in First Corinthians 12 and 13. And I've been dwelling on 1Co 13.1-3.

But as is my way, I've looked at the text in the Greek too. And I noticed some stuff from a text-critical perspective, so I thought a post on how I walk through this kind of stuff might be a good one. So, even though I've recently discussed some of these issues on my personal blog, in this article I'll go into a little different detail, showing how I use Logos Bible Software in this regard.

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