New Jerusalem Bible with Complete study notes
Comments
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Thank You Faithlife for a wonderful implementation of this important Bible. I am only just exploring it now but it appears to be a very top notch implementation of the Regular Edition (Study Bible).
-dan
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Got it here! Even outside the States :-)
Looks good!
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Why did they publish it in two volumes? One is the text, the second is the notes.
When I click on a lettered note (in the Android mobile app) it goes promptly to the notes, but then I cannot return!
If they put it in one volume I doubt they'd have that problem.
Maybe I'll find a work around.
Regards,
David
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Why did they publish it in two volumes? One is the text, the second is the notes.
This is the common way of publishing bibles (mostly study bibles) that have lots of and/or very voluminous notes. It allows having both resources flow alongside in two tabs, and it allows highlighting and commenting the notes - much better than having those as footnotes to a text. In some cases this may even be necessary due to different publishing rights for the bible text itself and the notes.
Have joy in the Lord!
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Maybe I'll find a work around.
The multiple resources display helps. I use that display quite often but have not really learnt how to use it.
The tool is like a minefield, never could predict when it works and when not, but usually after some trial and error it works.
You use the button surrounded by a dotted line and the upside down triangle in this picture.
Gold package, and original language material and ancient text material, SIL and UBS books, discourse Hebrew OT and Greek NT. PC with Windows 11
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The multiple resources display helps. I use that display quite often but have not really learnt how to use it.
Yes - but David is trying to do this on Android which doesn't have this capability.
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Maybe I'll find a work around.
David - have you tried setting up a split panel on your Android?
With one half the Bible and the other the notes
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How does the NJ. with Complete study notes compare/contrast with the Catholic Study Bible (NAB)?
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Yes, I figured it out. I stumbled upon the split screen by accident, I never really knew hot to do this before - it has some sort of icon at the top of the "screens" of the books that are open and if you click that, you can add another book. You can do the same thing outside of Verbum/Logos Android with Chrome browser and other compliant applications. Not well documented but I found several confusing how-to pages about it.
All is fine now, I have the top and the notes in the bottom, even better than scrolling back and forth.
Excellent - what notes - amazing I can even open the Ignatius Study Bible - which has several OT books and the entire NT in another window.
The amount of notes is amazing. That's why I love the NJB. I had the original edition signed by Salvador Dali who did the artwork.
Thanks,
DR
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O frabjous day! Callooh! Callay!' He chortled in his joy.
I am so pleased with the implementation, well done.
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Why did they publish it in two volumes? One is the text, the second is the notes.
When I click on a lettered note (in the Android mobile app) it goes promptly to the notes, but then I cannot return!
If they put it in one volume I doubt they'd have that problem.
Maybe I'll find a work around.
Regards,
David
Initially, I thought David simply needed the split-view (which he later found).
But working with it a little, the notes are not verse based (link at first chapter verse). So, the notes are pretty useless, unless it's the revised NJB as a leader. I was hoping to combine the (XXX) NJB notes with NABRE.
Logos always creates a minus, to avoid excessive benefit.
"If myth is ideology in narrative form, then scholarship is myth with footnotes." B. Lincolm 1999.
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But working with it a little, the notes are not verse based (link at first chapter verse). So, the notes are pretty useless, unless it's the revised NJB as a leader. I was hoping to combine the JSB notes with NABRE.
Logos always creates a minus, to avoid excessive benefit.
I don't have the JSB in Verbum. Maybe that is a critical difference you are seeing. Using the newly released to Logos/Verbum New Jerusalem Bible (NJB), linked at the chapter level seems straight forward. The NJB notes don't appear so voluminous as to be a burden. I understand the Catholic Study Bible notes (NABRE) are versed-based but it doesn't seem overwhelming with the minor difference. I'm looking at them side-by-side and they are both helpful. [:)]
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I don't have the JSB in Verbum. Maybe that is a critical difference you are seeing.
Did you try the NJB notes with the ESV (as an example). The whole point of a separate resource. Good luck on that. I use Logos.
"If myth is ideology in narrative form, then scholarship is myth with footnotes." B. Lincolm 1999.
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Hi Denise,
Is JSB the Jewish Study Bible? Sorry, I don't know all the abbreviations!
BRGDS,
David
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Hi Denise,
Is JSB the Jewish Study Bible? Sorry, I don't know all the abbreviations!
BRGDS,
David
Typo! I meant NJB. Sorry!
"If myth is ideology in narrative form, then scholarship is myth with footnotes." B. Lincolm 1999.
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There is a lot of chatter about this resource. What makes it so special/loved?
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Primarily the notes are extensive and respect the reader -- the reader is treated as a thinking adult not a creature to be spoon-fed contrived answers. "Surprisingly" they were simply the footnotes, not a study Bible.
Sample: Psalm 4
[quote]
4 a. Trust and thanks; God is the one source of happiness. vv. 4 and 8 show that it is an evening prayer.
b. ‘will you be heavy of heart’ Gk; ‘will my glory be dishonoured’ Hebr. with faulty division of words.
c. An obscure and no doubt corrupt text, which has not been satisfactorily emended. The general sense is that we should shrink from offending God and pray to him in the calm silence of adoration.
d. Biblical phrase, common in the Psalter, for royal or divine favour. The ‘face’ is the visible aspect of something, 104:30; Gn 2:6 (‘surface’), or of a person, whose thoughts and emotions it makes visible, Gn 4:5; 31:2. Hence it can stand for the personality (‘of my face’ = my, 42:6, 11; 43:5) and presence, especially in the case of human beings meeting God. As it is impossible for human beings to see God, Ex 33:20i; 34:29–35, God can ‘let his face shine’ on them, see Ps 31:16; 44:3; 80:3, only in a restricted sense. In the same way must passages be understood in which a human being seeks God, 24:6; 27:8b; Jb 33:26; Am 5:4c, or beholds him, Ps 11:7e; 42:2.Henry Wansbrough, ed., The New Jerusalem Bible (New York; London; Toronto; Sydney; Auckland: Doubleday, 1990), 819.
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."
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It is a very good study Bible whose notes are of the highest quality. Complementing and indeed completing one of the finest translations out there. It's not a commentary but it has a good depth for a study Bible. Here is a quick look. Showing the cross references and the study notes for Genesis 3:1-16
-dan
The Fall
3 Now, the snakea was the most subtle of all the wild animals that Yahweh God had made. It asked the woman, ‘Did God really say you were not to eat from any of the trees in the garden?’ 2 The woman answered the snake, ‘We may eat the fruit of the trees in the garden. 3 But of the fruit of the tree in the middle of the garden God said, “You must not eat it, nor touch it, under pain of death.” ’ 4 Then the snake said to the woman, ‘No! You will not die!* 5 God knows in fact that the day you eat it your eyes will be opened and you will be like gods, knowing good from evil.’* 6 The woman saw that the tree was good to eat and pleasing to the eye, and that it was enticing for the wisdom that it could give. So she took some of its fruit and ate it. She also gave some to her husband who was with her, and he ate it. 7 Then the eyes of both of them were opened and they realised that they were naked.b So they sewed fig-leaves together to make themselves loin-cloths.
8 The man and his wife heard the sound of Yahweh God walking in the garden in the cool of the day, and they hid from Yahweh God among the trees of the garden.* 9 But Yahweh God called to the man. ‘Where are you?’ he asked. 10 ‘I heard the sound of you in the garden,’ he replied. ‘I was afraid because I was naked, so I hid.’ 11 ‘Who told you that you were naked?’ he asked. ‘Have you been eating from the tree I forbade you to eat?’ 12 The man replied, ‘It was the woman you put with me; she gave me some fruit from the tree, and I ate it.’ 13 Then Yahweh God said to the woman, ‘Why did you do that?’ The woman replied, ‘The snake tempted me and I ate.’*
14 Then Yahweh God said to the snake, ‘Because you have done this,
Accursed be you
of all animals wild and tame!
On your belly you will go
and on dust you will feed
as long as you live.*
15 I shall put enmity
between you and the woman,
and between your offspring and hers;
it will bruise your head
and you will strike its heel.’c*
16 To the woman he said:d
I shall give you intense pain in childbearing,
you will give birth to your children in pain.
Your yearning will be for your husband,
and he will dominate you.*
* 2:17; 3:22
* Is 14:14+
* 2 S 5:24l; 1 K 19:12
* ↗2 Co 11:3
* Is 65:25
* ↗Rv 12:17
* ↗Rv 12:2; 2:22n
The New Jerusalem Bible (New York; London; Toronto; Sydney; Auckland: Doubleday, 1990), Ge 3:1–16.
3 a. The snake here serves as disguise for a being hostile to God and an enemy of the human race; this being is identified with the Adversary or the Devil (Jb 1:6g) in the Book of Wisdom, in the NT and in all Christian tradition.
b. The arousal of lust, as first manifestation of disorder introduced into the harmony of creation.
c. The Hebrew text, by proclaiming that the offspring of the snake is henceforth at enmity with the woman’s descendants, opposes the human race to the devil and his ‘seed’, his posterity, and hints at ultimate victory; it is the first glimmer of salvation, the proto-evangelium. The Gk version has a masculine pronoun (‘he’, not ‘it’ will bruise …), thus ascribing the victory not to the woman’s descendants in general but to one of her sons in particular, and thus providing the basis for the messianic interpretation given by many of the Fathers. The Latin version has a feminine pronoun (‘she’ will bruise …) and since, in the messianic interpretation of our text, the Messiah and his mother appear together, the pronoun has been taken to refer to Mary.
d. The punishment is appropriate to the specific functions of each: the woman suffers as mother and wife, the man as bread-winner. The text does not imply that, without sin, woman would have given birth painlessly or that man would not have had to work with sweat on his brow, any more than that, before sin, snakes had feet, v. 14. Sin upsets the order willed by God: woman, instead of being man’s associate and equal, 2:18–24, becomes his seductress, while he for his part reduces her to the role of child-bearer; man, instead of being God’s gardener in Eden, has to struggle against a now hostile environment. But the greatest punishment is the loss of intimacy with God, v. 23. These penalties are hereditary. The doctrine of hereditary guilt is not clearly stated until Paul draws his comparison between the solidarity of all in the Saviour Christ and the solidarity of all in sinful Adam, Rm 5.
Henry Wansbrough, ed., The New Jerusalem Bible (New York; London; Toronto; Sydney; Auckland: Doubleday, 1990), 21.0 -
There is a lot of chatter about this resource. What makes it so special/loved?
MJ got it right. There's an appeal to 'the text'.
"If myth is ideology in narrative form, then scholarship is myth with footnotes." B. Lincolm 1999.
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MJ is quite right these technically are translation notes and not specifically written study Bible notes. A study Bible implying that notes are an addition to a finished product, where as these notes are an integral part of the text. What we had before in Logos is known as 'The Readers Edition' an edition that removes almost all annotations leaving just the most basic notes (mostly just the odd reference). As you see in this example there is but one short note compared the in-depth notes and and references.
-dan
3 Now, the snake was the most subtle of all the wild animals that Yahweh God had made. It asked the woman, ‘Did God really say you were not to eat from any of the trees in the garden?’ 2 The woman answered the snake, ‘We may eat the fruit of the trees in the garden. 3 But of the fruit of the tree in the middle of the garden God said, “You must not eat it, nor touch it, under pain of death.” ’ 4 Then the snake said to the woman, ‘No! You will not die! 5 God knows in fact that the day you eat it your eyes will be opened and you will be like gods, knowing good from evil.’ 6 The woman saw that the tree was good to eat and pleasing to the eye, and that it was enticing for the wisdom that it could give. So she took some of its fruit and ate it. She also gave some to her husband who was with her, and he ate it. 7 Then the eyes of both of them were opened and they realised that they were naked. So they sewed fig-leaves together to make themselves loin-cloths. 8 The man and his wife heard the sound of Yahweh God walking in the garden in the cool of the day, and they hid from Yahweh God among the trees of the garden. 9 But Yahweh God called to the man. ‘Where are you?’ he asked. 10 ‘I heard the sound of you in the garden,’ he replied. ‘I was afraid because I was naked, so I hid.’ 11 ‘Who told you that you were naked?’ he asked. ‘Have you been eating from the tree I forbade you to eat?’ 12 The man replied, ‘It was the woman you put with me; she gave me some fruit from the tree, and I ate it.’ 13 Then Yahweh God said to the woman, ‘Why did you do that?’ The woman replied, ‘The snake tempted me and I ate.’ 14 Then Yahweh God said to the snake, ‘Because you have done this, Accursed be you of all animals wild and tame! On your belly you will go and on dust you will feed as long as you live. 15 I shall put enmity between you and the woman, and between your offspring and hers; it * will bruise your head and you will strike its heel.’ 16 To the woman he said: I shall give you intense pain in childbearing, you will give birth to your children in pain. Your yearning will be for your husband, and he will dominate you.
* Gk reads ‘he’, suggesting a personal saviour.
The New Jerusalem Bible (New York: Doubleday, 1985), Ge 3:1–16.
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Fascinating! Thank you0
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So, is the NJB with complete study notes more akin to NET Bible notes than say the ESV Study Bible?
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So, is the NJB with complete study notes more akin to NET Bible notes than say the ESV Study Bible?
Probably a fair assessment although a wee bit less verbose usually than NET Bible.
-dan
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I bought this resource. The notes are excellent.
A few questions:
- What is the best way to alert Logos Support about errors in the resource? I notice the notes for the book of Proverbs are all off -- the notes are not connected to the correct verses in the NJB. I also noticed that not some verses are missing cola when they appear in the text comparison feature. An example is Psalm 25.
- Is there any way that Logos can hyperlink the cross-references? There are so many verses cited as cross-references but no way to read the actual verses except by writing them down and looking them up manually. So very pre-Logos...
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O frabjous day! Callooh! Callay!' He chortled in his joy.
I am so pleased with the implementation, well done.
this exuberant outburst makes me happy!
I like Apples. Especially Honeycrisp.
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Paul -start a new thread with KYLE BUG as the first words in the title then describe the problem ass you did here.
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."
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describe the problem ass you did here.
MJ, no swearing, please. [:)]
Blessings,
FloydPastor-Patrick.blogspot.com
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Thank you, MJ. I've followed your direction.
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Hi Paul,
In the Verbum mobile Android app, the cross references are hyperlinked.
Psalm 25 (NJB): PSALM 25 (V 24)
Prayer in danger
2 to you, my God.
Bet but in my trust in you do not put me to shame,
let not my enemies gloat over me.*The asterisk hyperlinks to two Psalms references and two Isaiah references, they all hyperlink on Android.
What does "cola" mean, you said some verses are missing them.
I've found some linking errors, but I send them in with the typo reporter. Sadly, I report errors in "Catholic Daily Readings" only to find them still there in following years when I read the same page. So I put it in again, most errors are "no text" given for Communion Antiphon.
Much better than Windows 3.1 with Logos Library System (LLS) which was 16 bit. 1995? Twenty-five years ago!
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So I put it in again, most errors are "no text" given for Communion Antiphon.
When the Communion antiphon is not a Biblical text, it will not show. Daily Readings is a Faithlife resource built to support the lectionary features - think of it a bit like an ordo.
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."
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