NEW Jerome Biblical Commentary

I have the Old Jerome Biblical Commentary, Logos version 2006-03-24T00:00:49Z. I realize this cannot be sold any more. But I was hopeful that Logos could acquire the rights to see the New Jerome Biblical Commentary, which I have in hard back. Per the authors the new version is about 2/3 rewritten. The original was dated in 1968 I believe, the revised version in 1990.

This would make a great addition to Logos scholarly thought about the Bible, as the modern version was Edited by Raymond Brown (Logos sells resources he wrote or contributed to, including the Raymond Brown Collection, The Bible Speaks Today:New Testament, Anchor Yale Bible Reference Library, and Anchor Yale Bible:New Testament), Joseph Fitzmyer (Logos sells/has on prepub his Introductory Bibliography for the Study of Scripture, A Manual of Palestinian Aramaic Texts, Studies in Dead Sea Scrolls Series, Northwest Semitic Collection, as well as a contributor to quite a bit of the Anchor Yale Bible and Anchor Yale Bible: New Testament), and Roland E. Murphy (who wrote or contributed to Word Biblical Commentary, Forms of the Old Testament Literature Series: Wisdom Literature, Forms of the Old Testament Literature Series, Hermeneia: Old Testament, Understanding the Word: Essays in honor of Bernhard Anderson, and Studies on Psalms).

These are really some excellent scholars and I enjoy the hard cover version much more than the old version in Logos. It contains some excellent topical articles, an extensive bibliography, and a verse/book commentary with introductions for each book. It would make a great addition to our Logos libraries!!

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fgh

I want it too, but unfortunately a quick search of Logos' website reveals only one single title by that publisher. To me, that smells like trouble...

si_cochran

The Bible Speaks Today:New Testament

The contributor to BST is a different Raymond Brown. This Raymond Brown "was formerly principal of Spurgeon's College in London, England, and he has also served in several pastorates."

NetworkGeek

https://community.logos.com/discussion/comment/195945#Comment_195945

The Bible Speaks Today:New Testament

The contributor to BST is a different Raymond Brown. This Raymond Brown "was formerly principal of Spurgeon's College in London, England, and he has also served in several pastorates."

LOL thanks Si, I was surrpised at that resource, had not heard of it. That answers that!

richard stephenson

I wish Logos had it in their library also. It is an excellent publication.

Dan Francis

https://community.logos.com/discussion/comment/242488#Comment_242488

I am just glad I have the older Jerome Biblical commentary even if it is slightly dated.

-Dan

Ted Faust

https://community.logos.com/discussion/comment/242488#Comment_242488

I agree - that, the Navarre bible commenatries along with the Catechism (CCC) would make for a great learning experience.

-Ted

DMB

https://community.logos.com/discussion/comment/242624#Comment_242624

Dan is just smiling as he watches the price of Jerome float ever higher.

Dennis Parish

https://community.logos.com/discussion/comment/322027#Comment_322027

I consider the print New Jerome one of my "go to" resources (and I am a baptist).

[Y]

HansK

https://community.logos.com/discussion/comment/322072#Comment_322072

I refer to the print version regularly. Logos, please add this commentary!

Hans

NetworkGeek

https://community.logos.com/discussion/comment/322175#Comment_322175

I started this thread, and I would STILL love to have this Commentary! I too refer to the print verison regularly, I would love to donate it to someone who doesn't have it once I get the Logos version!

MJ. Smith

https://community.logos.com/discussion/comment/322230#Comment_322230

If we get the Navarre Bible I would hope it is the version that includes the Vulgate. Given how Logos reformats Study Bibles, I suspect that is an unrealistic wish.

No one

Yes, I'd love to have this volume in here as well. Hopefully they'll get to work on it!

NetworkGeek

https://community.logos.com/discussion/comment/434737#Comment_434737

I just checked on this a few weeks ago with Andrew Jones, Catholic products manager. Logos would love to have this on the Logos platform, the hangup is the publisher. The rights to the New JBC are owned by Prentice Hall. Prentice Hall, like a lot of large secular publishers, does not seem very interested in Logos or their activites. So Logos is continuing to try and spark some interest, but I don't think anyone is hopeful of anything happening soon, sadly.

IMHO - we need a Logos customer who has a lot of pull lwith Prentice Hall, or a new manager/CEO/management at Prentice Hall that realizes how many more copies of JBC they will sell if Logos supports it.

Dan Francis

https://community.logos.com/discussion/comment/434809#Comment_434809

I know this is likely pointless and perhaps bit meaningless, but I thought I would compare the 3 modern catholic one volume commentary's i have in logos even though the JBC is no longer available. I don't feel like running over to my desk to compare my hard copy of NJBC to see how similar the JBC/NJBC are. But this small comparison may give you some insight on other options Logos has for you.

Ps 137. A lament of the community. Structure: 1-3, a flash-back to earlier experiences in the Exile; 4-6, an imprecation on one who would forget Jerusalem; 7-9, an imprecation on the destroyers of Jerusalem. 1. streams of Babylon: Countless irrigation canals from the Tigris and Euphrates watered the Babylonian plain. It is hard to escape the impression that these are personal memories that are being recalled; if so, the prayer is to be dated in the Exile. Kraus argues that the poet recalls liturgical commemoration of the destruction of Jerusalem3. The request of the “captors” here fulfills the same function as the frequent question motif in the lament: “Where is your God?” (e.g., Ps 79:10). The “songs of Zion” has been adopted as a literary classification of Pss 76, 84, etc.4. The question implies that the “foreign” land is unclean as well as hostile.5-6. While delivering this imprecation, he is at the same time singing a song of Zion! The reference to “hand” and “tongue” is in view of harp and song. be forgotten: So MT; a slight change of consonants yields “dry up,” a reading preferred by some scholars.7. Edom ravaged Judah with the fall of Jerusalem (Lam 4:21; Ob 8, 15).9. This brutal practice was an accepted part of ancient warfare (Hos 10:14; 14:1; Na 3:10), and it is merely a bold cliche; for the usual horrors of war (→ 18 above).

Brown, R. E., Fitzmyer, J. A., & Murphy, R. E. (1996). The Jerome Biblical commentary (Ps 137:1–9). Englewood Cliffs, NJ: Prentice-Hall.

Psalm 137

This lament (A) was sung by the community in Babylon during the exile of the sixth century. In verses 1–3 Israel is engaged in a liturgical rite of lament. The lyres for joyful song hang unused nearby. The captors’ question, “Sing for us the songs of Zion,” are like other taunting questions in the Bible, such as “Where now is your God?” How can Israel sing songs of Zion, such as Psalms 46, 48, and 76, which speak of Zion as impregnable and its inhabitants as happy and safe? In verses 4–6 the singer swears never to lose hope in Zion; the Zion songs will ever be sung. Verse 7 wishes annihilation upon Edom, a country to the east of Judah that raided Jerusalem during the Exile. In verses 8–9, appalling to the modern reader, Babylon, the archetypal enemy of God, is to be eradicated; its children, therefore, are to be killed.

Bergant, D., & Karris, R. J. (1989). The Collegeville Bible commentary: Based on the New American Bible with revised New Testament (783). Collegeville, MN: Liturgical Press.

§ h 136 (137)—The only Ps that unmistakably speaks of the Babylonian Exile. It was composed during or soon after the Captivity. Gathered together on the banks of Babylon’s streams (probably for ceremonial ablutions) the captives, with tears in their eyes, remember Sion. Their musical instruments, that once accompanied Pss in the temple, now hang silent on the poplar trees (1–2). How impossible to sing a hymn to Yahweh on a foreign soil! (3–4). Cursed be the hand and tongue of any exile who should forget Sion! (5–6). May God bear in mind the savage cruelty of the Edomites on the day of Jerusalem’s downfall; may vengeance come upon the Babylonians who have taken Israel into captivity (7–9).

5. ‘my right hand be forgotten’: become paralysed and unable to play on the harp. 6. ‘cleave to my palate’, and so be unable to sing Pss any more. 7. For the hostility of the Edomites towards their Hebrew kinsmen see Is 34:5–15; Jer 49:7–22, etc. 9. ‘The cruelty mentioned in the text was common in wars of those times. It was not regarded as unjust. It was a right, or rather an intolerable abuse, authorized by custom and recognized by either side of the combatants. We find it in Os 14:1 and in Homer, Iliad, XII’ (Calmet).

Bird, T. E. (1953). The Psalms. In D. B. Orchard & E. F. Sutcliffe (Eds.), A Catholic Commentary on Holy Scripture (D. B. Orchard & E. F. Sutcliffe, Ed.) (471–472). Toronto;New York;Edinburgh: Thomas Nelson.

Just a little comparison on one small psalm. Needless to say all 3 leave a lot to be desired but there is no perfect one volume commentary out there unfortunately.

-Dan

PS: A 4th that is available but not specifically catholic, but covering all books in the Catholic canon is Haper's Bible Commentary.

Psalm 137.

Psalm 137, a communal lament, closest of all to a funeral dirge, may be divided between vv. 1-4, lamenting the impossibility of chanting songs honoring Jerusalem in enemy lands and vv. 5-9, first lamenting the holy city destroyed before one’s eyes and then cursing the two great enemies, Babylon, which burned Jerusalem to the ground (2 Kings 25) and Edom, which looted the countryside afterward (Obad. 8-15; Isa. 63:1-6). The psalm was written with the same agony as present in Isa. 63:7-64:11, between 537 and 520 B.C., perhaps by a repatriated singer from the guild of Asaph (Ezra 2:41; Ps. 79).

Ps. 137:1-4 begins with a contrast of “rivers of Babylon” and the stream of one’s tears (Ps. 42:4), between remembering and forgetting (137:1, 5, 6, 7). The tormentors who ask, “Where is your God?” (Pss. 79:10; 115:2) hardly want a song to this God. “Songs of Zion” may dictate the placement of this psalm here, after the Zion songs in Psalms 120-134, 135-136. (For curse psalms, see the commentary above on Ps. 69; and for atrocities of war, expressed in the metaphor of dashing children against city walls, Hos. 14:1; Nah. 3:10.) The metaphor expressed the capture of an enemy city, at which time defenders, born within the city, were frequently overwhelmed and killed by the assaulting troops.

Harper’s Bible commentary. 1988 (J. L. Mays, Ed.) (490–491). San Francisco: Harper & Row.