Notes for Zodhiates Hebrew-Greek Key Study Bible
Does anyone know if the study notes for the Zodhiates Hebrew-Greek Key Study Bible are available in electronic format?
I have The Complete Word Study Bible, The Complete Word Study Dictionary, NT by Zodhiates as well as the AMG package of twelve books but cannot find the study bible notes anywhere.
Thanks.
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The name "Genesis" comes from a Greek word meaning "beginning." This word was the title of the book in the Septuagint, the ancient Greek translation of the Old Testament. The Hebrew name for Genesis is b rē’shīth, "in the beginning." The Hebrews often identified the books of the Old Testament by the first word of the text. In this way when a scroll was unrolled they were able to tell immediately which book it contained.
Aside from Genesis, there are no other writings that inform us of the major events which predated Moses. The first part of the book describes the key events in the early history of man. The remainder of the book records the history of the patriarchs.
Genesis was not meant to be primarily a scientific document. Consequently, only divine inspiration can account for the perfect accuracy of its technical information. Genesis clearly declares that all things were designed and created by God and continue to operate within the boundaries of His purpose. Although the human race departed from God's original plan, God has lovingly provided a way for men to be reconciled to Him.
Though the Book of Genesis contains no express record as to who wrote the book, there are compelling reasons to believe that Moses is the author, not only of Genesis, but of all five books of the Pentateuch. The unity of the Pentateuch is attested to in various portions of the Old Testament, as well as in portions of the New Testament. Even the opening phrase of the Book of Exodus, "Now these are the names," provides clear evidence to that unity. The Hebrew prefix that is translated "now" is the common form of the conjunction in Hebrew (most often translated "and" or "but") and indicates that there was some other book which preceded the Book of Exodus. It is stated several times in these books that Moses was writing down the word of the Lord (ex. 24:4; Deut. 31:9). Jesus refers to Moses as an author of Scripture in Luke 16:31; 24:44; and John 5:46, 47. And in John 7:23, the New Testament refers to circumcision as a part of the Law of Moses (see Gen. 17:12; Ex. 12:48; Lev. 12:3).
It has also been suggested that Moses made use of certain documents and oral traditions to write the book. Certain terms have been cited as proof of the previous authorship of certain portions. For instance, the term tōl dōth (8435), translated "generations," is said to identify the author or the possessor of certain portions (Gen. 6:9; 11:27). The "looking over" or "familiarity with" other writings is not unheard of among the biblical writers, nor is it contrary to biblical inspiration (see Luke 1:1- 4). However, it must be remembered that the actual writing of the Book of Genesis was done by Moses, under the inspiration of the Holy Spirit.
The Book of Genesis is an appropriate introduction to the entire Bible. It provides answers for the universal questions of the origin of all living things, the universe, sin, and evil in the world. More than half of human history is covered in its fifty chapters. However, the Book of Genesis is not merely the introductory book of the Pentateuch, but rather the foundation of it, of the whole Old Testament, of the whole of the Scriptures. Without the Book of Genesis, what would be known of the creation of the universe, the fall of man, the judgment of God, or the promise of redemption? Since God is invisible, man may know of Him only through His works, which are seen in nature, revealed in Scripture, and accomplished in the life of the believer. And how deficient would our knowledge of God be without this book! Are not "His eternal power and Godhead" displayed in His creation (Ps. 19:1; Rom. 1:20)? Yet the creation, in all that it portrays of the divine Creator, is not sufficient in its instruction to provide man with the knowledge necessary to attain salvation. At this point as well, however, the Book of Genesis lays the foundation of all the Scripture. For the book is not limited to the account of creation, but rather emphasizes the fact that the world was founded by God, that man was created in righteousness and true holiness, but that man fell by his own disobedience, and therefore was cursed by God. Furthermore, the first promise of a Redeemer, by whom the curse of death would be vanquished, is found in this book (Gen. 3:15, 16). The remainder of the Book of Genesis is in fact the first chapter of the history of redemption, in which God chose the seed of Abraham to be the line of the Messiah and the heirs of the promise (Gen. 12:1- 3; Matt. 1:17; Gal. 3:6- 9, 29).1:1- 2:4 The chronology which one often finds in the marginal notes of many of the older Bibles, notably in the Authorized Version of King James, is not a part of the Bible itself by any means! Archbishop Usher arrived at the date of 4004 B. C. by using his calculations of the years in the patriarchal genealogies (Gen. 5; 11). A comparison of these genealogies with those in the Gospels will reveal that biblical genealogies are not necessarily complete by design nor were they given to allow us to calculate the span of time between various events in the early history of man. They present certain significant names and omit others. Therefore, they cannot be used to establish the date of creation. The earliest time from which we can calculate calendar years with approximate accuracy is the time of Abraham. The age which one prescribes for the earth is extremely dependant on one's view of creation.
There are five major theories on the interpretation of the six days of creation. The pictorial day theory claims that the six days mentioned in Genesis are the six days during which God revealed to Moses the events of creation. But the Bible relates the creation as clearly, simply, and historically as it does any other event. To interpret the text in this manner requires the abandonment of all exegetical principles.
The gap view claims that Genesis 1:1 describes an original creation which was followed by the fall of Satan and great judgment. Genesis 1:2 is then supposed to be a description of the re- creation or restoration that took place (see the note on Genesis 1:2). Exodus 20:11 teaches that all the universe, including the heavens and the earth (Gen. 1:1), was created in the six day period mentioned in the first chapter of Genesis.
The intermittent day view claims that the days mentioned are literal days, but that they are separated by long periods of time. However, unless all the creative activity is limited to the literal days, this view is in direct contradiction to Exodus 20:11.
The day- age theory claims that the word yom (3117), which is the Hebrew word for "day," is used to refer to periods of indefinite length, not to literal days. While this is a viable meaning of the word (Lev. 14:2, 9, 10) it is not the common meaning, nor is the meaning of the word sufficient foundation for the theory.
The literal day theory accepts the clear meaning of the text:the universe was created in six literal days. The various attempts to join together the biblical account of creation and evolution are not supportable even by the various gap theories because the order of creation is in direct opposition to the views of modern science (e. g., the creation of trees before light). The phrase "evening and morning" indicates literal days (cf. Dan. 8:14 where the same phrase in the Hebrew is translated "1:1 God of His own free will and by His absolute power called the universe into being, creating it out of nothing (see Ex. 20:11; Ps. 33:6, 9; 102:25; Is. 45:12; Jer. 10:12; John 1:3; Acts 14:15; 17:24; Rom. 4:17; Col. 1:15- 17; Heb. 3:4; 11:3; Rev. 4:11). When one acknowledges the absolute power of God, he must accept His power to create and destroy as stated in the Scriptures. There are many concepts such as this in Scripture which the finite mind cannot completely grasp. The believer must accept those things by faith (Heb. 11:3).
These are from the Olivetree version, I am guessing this is what you want.
-Dan
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I will have to check when I get home. Interesting that Olive Tree would have it.
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I finally checked your notes with the Key Study Bible. The notes you found are very similiar, expanded in the summary, but restating the same thing. From which book did you find it? I could not locate it on their web site.
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dcleghorn said:
I finally checked your notes with the Key Study Bible. The notes you found are very similiar, expanded in the summary, but restating the same thing. From which book did you find it? I could not locate it on their web site.
I have the same text as Dan does, but I have it in Logos under the title "The Complete Word Study Bible: King James Version", copyright 2000 AMG International, Inc. In Logos, I see the commentary text simply by opening the book and single-clicking on the blue coloured keys that show up throughout the bible text for certain verses. Hovering the mouse over the blue keys also works for short amounts of text. Here is the sample of the Genesis 1:2 comment that Dan included in his post, using the mouse-over to display it.
This resource is available on the Logos website as part of the AMG bundle, https://www.logos.com/product/9438/amg-bible-essentials and this is the bundle I believe you referred to in your first post.
By the way, you also mentioned in your original post about the "Hebrew-Greek Key Word Study Bible" and wondering if it is in an electronic format. I could not find an electronic version of the resource in any Bible version anywhere. There is no mention on AMG's website about an electronic version being available either. Not sure if you realize, but the H-G Key Word Study Bible seems to be a very different resource from the Complete Word Study Bible.
I found an online review of the 2013 ESV version of the H-G Key Word Study Bile and from the pictures included in the review, the Genesis introduction looks to be almost identical as to that in "The Complete Word Study Bible". However, the commentary on the specific verses has been substantially modified at least for the examples I looked at (Ecclesiastes 2:11, 2:24 and Genesis 1:1, 1:2-4).
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Thank you for revealing how the symbol reveals notes. I have never found this. The electronic notes are a summary of the notes found in the Key Study Bible. For example, the book notes on 1 Corinthians 14:33-40 is about three pages in the Key Study Bible and greatly summarized in the electronic notes. The same is true in 1 Timothy 2:9-15.
I am curious if the Olive Tree resource is the same resource as the one in Logos.
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dcleghorn said:
I am curious if the Olive Tree resource is the same resource as the one in Logos.
1 The question frequently asked concerning this portion of Scripture is "Does the Apostle Paul forbid women to speak at all or to pray or prophesy in church?" The main verse that constitutes the foundation of all that Paul says in 1 Corinthians 14:33, "For God is not the author of confusion but of peace, as in all the churches of the saints." The instruction of Paul is found in verse thirty- nine:"Therefore, my brethren, desire earnestly to prophesy," meaning "be zealous about giving forth the word of God." In verse forty, Paul states, "But let all things be done decently and in order." This as a principle applies to all the churches (v. 34) although it was born out of a practice existing only in Corinth. When Paul says, "Your women in the churches, let them be silent" (v. 40), it was not an instruction to all the men in general not to permit any women to speak in church, but to husbands to guide and teach their own wives lest they produce confusion and disturbance in a meeting. This may have resulted from the exercising of a gift that they thought they had and were anxious to externalize. One cannot take Paul's indirect imperative in 1 Corinthians 14:34, "Let the women keep silent in the churches," as absolute. It must be taken in conjunction with what follows:"for they are not permitted to speak." The word "speak" should be taken to mean "uttering sounds that are incoherent and not understood by others." Paul says that instead it is better to have silence. Paul uses the same word "keep silent" to admonish a man who speaks in an unknown tongue without an interpreter (vv. 28, 30). What Paul is saying is that only one man must speak at a time, for if two speak at once, there will be confusion. The phrase, "let him keep silent" is then qualified to the woman (v. 34). Under no circumstances does the injunction of Paul indicate that women should not utter a word at any time during the church service. The issue is not men versus women, but it is confusion versus order. In God's sight, it makes no difference who causes the confusion. It is a shame for any woman to bring confusion into the local church (v. 35), even as it is for any man to do so. Furthermore, the word gunaikes (1135) should not be translated "women" in its generic sense, but as "wives" (v. 34). It is wives who should submit (hupot`ssomai [5293]) to their own husbands (v. 35, from `ndras [0435]). The whole argument is not the subjection of women to men in general, but of wives to their own husbands in the family unit that has been ordained by God (see note on 1 Tim. 2:9- 15). Paul states the principle that the duty of the husbands is to restrain their own wives from outbursts during the worship service. Whenever Paul speaks of submissiveness by a woman, it is always on the part of a wife to her own husband. See note on Titus 2:1- 5.
Is the note I have in Olivetree, this is obviously no 3 pages, I do not remember notes that verbose in the print edition, the NIV CWSB is the one i have and may check it out later.
-Dan
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Thanks for checking. I have the hardback KJV, Zodiahtes Hebrew-Greek Key Study Bible with Strongs Notes in the back.
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