Accordance is the only software that has Hanhart’s 2 Chronicles Göttingen edition. V&R published the print edition in 2014, and Accordance released their electronic edition in 2018.
In this post, I want to demonstrate a few of my favorite ways to use this resource on MacOS, iOS, and iPadOS. This will give you a better idea of what it looks like to work with an electronic edition of Göttingen on each platform.
MacOS
On the Mac, I use the Göttingen volumes more for reference than reading. I find it helpful to save each Göttingen volume in its own workspace and then jump to that workspace when I want to reference it. This setup allows me to reference a Göttingen volume without the need to open the text module, open the apparatus module, and then adjust the size and position of each.
The following video shows you how to setup and save a workspace for the 2 Chronicles module:
Saving a workspace for 2 Chronicles Göttingen LXX
After you have a workspace setup for the Göttingen volume, you can then jump to it easily by two-finger clicking on a verse reference and selecting the workspace name from the context menu. Check it out:
Jumping to the 2 Chronicles Göttingen LXX workspace
Before looking at the module on the iPad and iPhone, I want to show you another way I reference the Göttingen volumes on MacOS. You can set up the Göttingen volumes in a workspace alongside other ancient witnesses and jump to that workspace when you want to quickly look for other readings. I named my workspace OT Texts. In this video, here’s what I do:
I jump from 2 Chronicles 1:1 in the the Hebrew Bible
to my OT Texts workspace
to the 2 Chronicles Göttingen volume
and back to the Hebrew Bible where I started.
HB > OT Texts > Göttingen > back to HB
iPadOS
In this section, I just want to share some screenshots of what the 2 Chronicles volume looks like on iPad OS. There will be another post that continues my “Ways of Reading” series, and in that post I’ll talk about reading Göttingen 2 Chronicles on the iPad and using a print lexicon.
Göttingen text with apparatus:
12.9” iPad Pro 2018
Gottingen text with NETS as diglot:
12.9” iPad Pro 2018
Now, let’s take a look at what it looks like to actually jump to a few lexicons while reading the text on an iPad. In this video, here’s what I do:
I start with the 2 Chronicles Göttingen text,
open the instant details by long pressing on χιλίαρχος,
jump to BDAG,
switch to LSJ,
switch to LEH,
and go back to the Göttingen text.
12.9” iPad Pro 2018
iOS
Last but not least, just a couple screenshots on the iPhone.
Göttingen text only:
iPhone 11 Pro Max
Göttingen text with apparatus:
iPhone 11 Pro Max
Göttingen text with instant details:
iPhone 11 Pro Max
Conclusion
The laptop/desktop software allows you to reference the Göttingen volumes in unique ways. You can quickly jump to the Göttingen volume with the apparatus already open and positioned correctly. You can also setup and jump to a workspace that allows you to see the Göttingen volume alongside other ancient witnesses. The iPad and iPhone versions allow you to more comfortably read the text and reference your Göttingen volumes on the go.
I hope this post gives you a better idea of how you can use the electronic edition of the Göttingen Septuagint in Accordance.
For over ten years I used Logos as my primary tool for studying the Bible. A few years ago, however, it seemed clear to me that my primary interests and the focus of Faithlife (the company that makes Logos) were going in different directions. I wanted a product that prioritized original language research, and it seemed to me that Faithlife was focusing primarily on creating new ways for their average customer to discover new things in Scripture. Helping people discover new insights is great, but it wasn’t where my interests were. I was struggling in the forums to get typos fixed in what I considered to be key resources, and so I eventually made the move to Accordance. I love Accordance and still use it every day. So why am I reconsidering Logos?
At some point, Logos ironed out the typographical problems in their Dead Sea Scrolls resources. That was the primary issue that turned me away from the product. Recently, they also significantly upgraded their mobile app — changes that affect the every day reading experience. Tabbed browsing makes it easier to have multiple resources open and easily move between them. What I care about is how quickly and fluidly I can move throughout the program, open resources, look up words, and run searches without seeing the spinning beach ball of sluggishness. The reading experience is the key.
Finally, when Logos 8 released I heard there were significant performance improvements, and this is what made me want to give it another shot. Logos is notorious for severely taxing older computers with an intense, frequent indexing process, and in my opinion, the program has not been snappy since the Libronix/Logos 3 days. The way the promotional material spoke about performance improvements tipped the scales. I had to give it another shot. I’ve been using Logos 8 for a couple months now, and here are a few thoughts on my experience with both the Mac and iOS apps.
a mid-2014 MacBook Pro with a 2.2GHz i7, 256GB SSD, and 16GB of RAM
an early-2014 MacBook Air with a 1.4GHz i5, 128GB SSD, and 4GB of RAM
Here’s the scoop: Logos 8 runs well on both machines.
On the MacBook Pro, I thought the performance was solid from start to finish. The startup time was very reasonable, it was easy to open and move around multiple resources, searches were very fast, and much to my surprise even the indexing process seemed more efficient. I am really happy with how quickly I can open multiple resources, move them around, and run searches. At no point did I hit a wall where I thought the program was having to catch up. That’s a big deal, but that is also on a MacBook Pro. Granted, it’s a four year old MacBook Pro, but it has 16GB of RAM.
The real story here is that Logos 8 runs well on my MacBook Air with a measly 4GB of RAM! I did not expect this. I want to illustrate what I mean by “well,” so the video below demonstrates basic performance functions like opening the program, opening resources, moving them around, looking up words, and running a simple morphological search — text, lexicon, & concordance work.
Even in a resource as typographically complex as the Qumran Sectarian Manuscripts, I can scroll through the resource with relative ease. If I scroll down or up as fast as I can in any of the resources I opened, eventually scrolling becomes jumpy, but that is not a big deal. You don’t navigate from Matthew to James by scrolling. You use the navigation box. If you just want to scroll a few paragraphs or chapters or even to the next book of the Bible, that’s no problem.
I don’t have any detailed metrics to report — just a video and my testimony based on every day, normal use. I am happy with the performance of the Logos 8 Mac app.
iOS app
The iOS app serves well as an on-the-go reading companion. You can download books for offline access, including morphologically tagged resources. So if you want to download your GNT and be able to double-click for morphological information and quick word lookups, you can do this even when offline. When your text is downloaded and the lexicons you want to access are downloaded to your mobile device, looking up words is fast — down right snappy.
The mobile app features tabbed browsing and the ability to save workspaces. This means that I can create a workspace for reading Anabasis with the text, lexicon, reading notes, and companion grammar, easily swipe between the resources, and then save that workspace when I’m done and navigate to another reading setup for the GNT or Hebrew Bible.
Aesthetically, both the Mac and iOS apps look great. I love the Greek and Latin fonts. The iOS app is particularly noteworthy because it fills the screen of the latest iOS devices, from edge to edge, and has a true black reading mode that is gorgeous on OLED displays. Here is a video that illustrates opening a saved workspace, looking up words, navigating to another workspace, and using tabbed browsing. I’m recording this on a 2018 12.9 iPad Pro:
As a reading companion, the app does its job, but there are a few annoying glitches that affect the reading experience. For example, if you need to look up multiple words in a sentence and want to do this by double-clicking each word, you find that double-clicking frequently just highlights the next word without showing the quick information pop-up. The other issue is that sometimes the app seems to cause the resource you are viewing to jump several lines up. This happens most frequently when flicking between tabbed resources in the same workspace.
These issues are much easier to illustrate with a video. In what follows note that every other word shows the information pop-up. The second issue is harder to reproduce, but it does happen a couple times toward the end. As I move around in the text and flip back and forth between resources, notice that the text jumps from Matthew 5:24 to Matthew 5:9. This happens around second 40. The same thing happens again around second 50.
Conclusion
I’m really happy to say that Logos 8 seems like a mature product. There are new, experimental features, but the performance improvements make Logos 8 seem to me like the most stable, efficiently running version since the era before the major rewrite that took place between Logos 3 and 4. I have tried to show here that for everyday reading, lexicon work, and research, Logos 8 should run well enough on older, entry-level laptops, as well as more robust machines. I’m sure there are portions of the program that would still push an old MacBook Air to the limit, but those are not features that I have encountered as I use the software for teaching, reading, and reference. At this point, the mobile app still seems primarily intended to be a reading companion to the Mac app, but if you primarily use the software to read and reference lexicons, the mobile app can serve as your primary driver. I use it far more than the desktop version, and overall I’m happy with it. I hope the glitches noted above will be fixed soon, and I would love to see more robust, full-featured morphological and lemma search functionality come to the mobile app.
Charles Jones posted notice that the University of Zurich has made available all five volumes of Dominique Barthélemy’s Critique textuelle de l’ancien Testament.
There is nothing quite like this work. I’ve posted in the past on the Hebrew Old Testament Text Project, which led to these volumes, and on the unique role Bathélemy played in the committee’s work. These five volumes are the most comprehensive treatment of the textual problems in the Hebrew Bible ever produced.
In print, each volume is very expensive. I’ve always wanted to own copies, but with the price — a couple hundred bucks a piece if I remember correctly — there was just no way. To have each volume in a quality PDF is so fantastic.
Give them time to download. The files aren’t that big, but they took a bit longer to download than I expected. I should note that they are all in French. Here’s the permalinks:
After saving a workspace, you can launch it with just a couple clicks. This is one of my favorite features in Accordance. As I show below, it only takes a minute to set up, and a second or two to launch. I regularly use this feature to quickly see several ancient versions of the Old Testament in parallel.
Set up the texts
Open your Hebrew Bible, and use the Add Parallel button to add the biblical Dead Sea Scrolls and all the other ancient versions you have in your library.
Save the workspace
Order the columns however you like, and then go to File > Open Workspace > Add Workspace and name it something like OT Texts.
Next time
Now, the next time you are in an OT text and want to check the readings of other ancient witnesses, simply two-finger click (or right-click) on the verse reference and go to My Workspaces > OT Texts. This will open a new workspace in a separate window with all the ancient versions in parallel. When you are finished, close that window and your back to your text.
I wrote an article for Bible Odyssey answering this question.
Bible Odyssey is an online initiative of SBL intended to communicate the results of scholarship to a popular audience.
The article is a response to several user questions related to the issue of “oldest Bible.” I tried to explain that the answer depends on what one means by “oldest” (materially? textually?) and by “Bible” (a bound book? Protestant? Catholic?).
On the bottom right of the page there is also a related links section where I provide links to a few of the manuscripts and editions mentioned in the article.
There are a handful of SBTS associated people presenting at SBL this year:
Sunday, November 22
Michael T. Graham, Jr., “An Examination of Paul’s Use of Ps 51:4 in Rom 3:4 and Its Implications on Rom 3:1-8” – 1:30-2:00pm, Hilton-303
Shawn J. Wilhite, “Atonement in the Heavenly Holy of Holies: Early Reception of Atonement in Origen of Alexandria’s Reading of Hebrews” – Sunday, 5:40-6:05pm, Hilton-403
Monday, November 23
Jonathan Pennington, “Theological Epistemology in the Gospel according to Matthew: a Watsonian ‘Canonical Perspective'” – 1:40-2:0opm, Hilton-210
Shawn J. Wilhite is presiding over the History of Interpretation section focusing on “Apocalyptic Texts and the Psalter in Early and Medieval Interpretation,” – 4:00-6:30pm, Hilton-207
Jarvis J. Williams, “Rarely Will Someone Die for a Righteous Man: the Means and the Significance of Atonement in Rom 5:6-11 and the (Ig)Noble Jewish Martyrological Background” – 4:50-5:15pm, Hilton 306
Coleman M. Ford, “Eschatology and Ethics: Basil of Caesarea’s Use of Matthew in His Homilies on Wealth and Proverty” – 6:00-6:30pm, Hilton 209
Tuesday, November 24
Brian W. Davidson, “‘Warning’ or ‘Turning’ in Isa 8.11 & the Qumran Communities” – 10:00-10:25am, Hyatt-Embassy G
Students in Old Testament exegesis classes at SBTS regularly have to work through textual criticism projects. Gathering all the resources to make a table of witnesses is one of their biggest obstacles. I made this LibGuide to show them exactly what they need and where to find it in the library. Have a look if you like, but for whatever reason, at the moment none of our LibGuides are displaying well in Safari on a Mac. You might have to use Chrome or another browser.
Features:
There is a tab for each language of the most important witnesses.
There is a lexicons tab, where you can find the most important lexicons for each language.
There are two tabs that link to introductions to the field and OT textual commentaries.
Highlighting the centrality of dream-visions to the thought world of the Aramaic texts was simply a departure point that lead to a host of new questions and implications. What interested me most was not just the arresting concentration of “new” revelation in the Aramaic texts, but how dream-visions were composed and what purposes they served. What we see happening in the Aramaic Dead Sea Scrolls is that dream-visions are structured and presented using what appears to be a common stock of literary features and linguistic idioms. That is, there are close similarities in form across the collection.
In tandem with this, the writers of the Aramaic texts utilized the dream-vision as a vehicle to advance or address a rather limited set of concerns: exegesis of the Hebrew Scriptures, endorsing priestly practices or theology, and as a historiographical tool for claiming that history is predetermined and directed by the God of Israel. That is, there are analogies in function across the collection. In view of these parallel findings, I conclude that the Aramaic Dead Sea Scrolls do hang together as a group, making the term “corpus” an adequate descriptor for these materials.
Throughout the interview, Andrew does a great job discussing the relevance of his work even for those outside DSS studies. You can read more in the AJR interview.
What piqued your interest in the verbal system of the Dead Sea Scrolls?
How has the work developed between dissertation and publication? Any advice for students who hope to publish their dissertation?
What tools or methodologies did you find most useful in your research?
How does your analysis of the verbal system shed light on interpretive debates in the broader field of Dead Sea Scrolls scholarship?
How does the verbal system of the Dead Sea Scrolls compare and contrast with the the verbal system(s) of the Hebrew Bible?
Do you plan to extend your research and publish on the verbal system of the Hebrew Bible?
Where does your view of the verbal system of the Hebrew Bible fit within the spectrum of recent debates?
How accurately do the written sources reflect the spoken Hebrew of the time? Does the verbal system of the Dead Sea Scrolls result from natural linguistic development or intentional archaism? Do the Dead Sea Scrolls attest to a single common verbal system, or are there numerous parallel systems evident in the sources?
Here is a video showing how you can use the INFER-search to find direct or indirect references to the Hebrew Bible in the DSS. The steps are the same as those listed yesterday for the NT in the Didache post. There is audio in this one. Steps:
Open a tagged Hebrew Bible, limit your search as you would like, type an asterisk and press ENTER to find all the words in the range you prefer.
Open your non-biblical DSS and run an INFER-search. You can also right-click and use the search back feature, as I showed yesterday, but that isn’t relevant for this video since I limited it to one verse in the Hebrew Bible.
