Folks, these are excellent and extremely useful for exegesis and syntax work! Only some of these volumes are thus far available on Logos.
Please support these prepubs!
Thank you.
https://www.logos.com/product/218193/baylor-handbooks-on-the-hebrew-bible
https://www.logos.com/product/218192/baylor-handbooks-on-the-greek-new-testament
This is the fulfillment of a long awaited dream! Now, a Legacy bundle with BAGD would be a welcome surprise. Thanks, Vincent!
Ok, people let's get this moving. Let's not have these floundering in prepub for years. These are tried and tested very useful resources. Can we get more in support of posts? Bump.
Brethren, let's bring this into production! Thank you!
I ordered them.
I prefer the EGGNT series since it gives you homiletical hints at the end of every section. Very helpful for sermon prep.
But when I want to analyse the grammar/syntax of texts with diagramming, this series gives me the most detailed data.[:D]
But when I want to analyse the grammar/syntax of texts with diagramming, this series gives me the most detailed data.
Oh yeah, prove it! I wanna see pictures 😂😂😂
I want to see this in action with John 1:1-5.
For those who appreciate in depth OL analysis. Bump
Just a sample:
James 1:20 ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται.
ὀργὴ. Nominative subject of ἐργάζεται.γὰρ. Continuity with additional support for the main argument.ἀνδρὸς. Attributive genitive (“human wrath”).δικαιοσύνην. Accusative direct object of ἐργάζεται.θεοῦ. The expression δικαιοσύνη θεοῦ has generated a voluminous literature of its own (McKnight calls it “a New Testament quagmire,” 139; the terms “subjective genitive” and “objective genitive” are, moreover, often deployed in inconsistent and confusing ways in this controversy). Here the simplest alternative takes this as an attributive genitive, expressing the truism that human activity does not bring about the justice characteristic of God. One cannot rule out any of several alternatives, though. Hartin (96) suggests that δικαιοσύνην θεοῦ be read as an objective genitive, referring to that righteousness which God demands of humanity. It might, however, refer to the justification God imparts, or imputes, to humanity independent of human worthiness (a subjective genitive: “God justifies,” or a genitive of source or origin: “righteousness that comes from God”); or it might refer to what Ernst Käsemann described as “God’s saving activity” (1969, 172), without a specific grammatical designation—indeed, he explicitly repudiates the idea of identifying a specific syntactic force in his commentary (1980, 28).ἐργάζεται. Pres mid ind 3rd sg ἐργάζομαι.
A. K. M. Adam, James: A Handbook on the Greek Text, ed. Martin M. Culy, Baylor Handbook on the Greek New Testament (Waco, TX: Baylor University Press, 2013), 24.
Not to show off but here’s the EGGNT on James 1:20,
“ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται [οὐ κατεργάζεται Reflects the Text of the Forthcoming Fifth Edition of the Ubs Greek New Testament. The Fourth Edition Ubs Gnt Reads οὐκ ἐργάζεται]The juxtaposition of ὀργή at the beginning of the clause with ὀργή at the end of the previous clause forms a thematic link between vv. 19–20. The connective γάρ expands the discussion of anger (probably because of its climatic position) and introduces the reason a person should be slow to anger. As in v. 8 above, ἀνήρ follows quickly after ἄνθρωπος, likely for stylistic reasons. The gen. ἀνδρός could be1. subj.: “anger expressed by man,”2. poss.: “a human’s anger,” or*3. descriptive: “human anger” (see on δικαιοσύνην θεοῦ below).The nouns are anar., likely to render them qualitative, and are placed forward for emphasis. The curt pattern of subject-genitive-object-genitive places human wrath in sharp contrast with divine righteousness.Following ms(s). C P 307 642 1175 1243 1739 Byz al, the forthcoming UBS5 reads οὐ κατεργάζεται. The UBS4 reading, οὐκ ἐργάζεται, follows the earlier fourth century ms(s). א and B. Most EVV (accepting the UBS4 reading) translate ἐργάζεται in a manner sim. to their translation of κατεργάζεται in v. 3 above (cf. 2 Cor 7:10.): “accomplish,” (HCSB); “produce,” (NRSV); “bring about,” (NIV²); “achieve,” (NASB²). There would thus be little difference if these EVV had adopted the reading found in UBS5. However, it may be best to accept the UBS4 text and understand ἐργάζεται in light of its later use in 2:9 (ἁμαρτίαν ἐργάζεσθε), where it bears the mng. “do” or “practice” (cf. Heb 11:33.). This in turn would likely illuminate the mng. of the phrase δικαιοσύνην θεοῦ. While the phrase of itself could refer to “God’s saving justice” (NJB), either in the sense that anger does not bring one into a salvific relationship with God or that it fails to promote his saving rule, the ref. to anger not doing or practicing the righteousness of God suggests an ethical mng. to the phrase, i.e., an angry person does not produce or practice righteous behavior (cf. 3:18; Matt 5:6., 10, 20; 6:33). The gen. θεοῦ would then be understood as a gen. of description or definition, i.e., a God-kind-of-righteousness that he desires or approves (cf. NIV²; for this use of the gen., see Moulton 74). The pres. tense renders the action as ongoing.”
For Further Study28. Speech Ethics in James (1:19–20)Baker, William R. Personal Speech-Ethics in the Epistle of James. Tübingen: Mohr Siebeck, 1995.———. Sticks and Stones: The Discipleship of Our Speech. Downers Grove: InterVarsity, 1996.Collins, Clifford J. “Coherence in James 1:19–27.” JOTT 10 (1998): 80–88Maston, T. B. “Ethical Dimensions of James.” SwJT 43 (2000): 25–42Painter, John. “The Power of Words: Rhetoric in James and Paul.” Pages 236–73 in The Missions of James, Peter, and Paul: Tensions in Early Christianity. Edited by B. Chilton and C. A. Evans. Leiden: Brill, 2005.See also For Further Study § 42.
Homiletical SuggestionsThe Essence of Speech Ethics (1:19–20)Lead with your ears (v. 19a)Be measured in your words (v. 19b)Count to 10 before blasting off (vv. 19c–20.)Two Ears but Only one Mouth (1:19)Be quick to hear …Others (Prov 12:15.)Sound doctrine (1 Tim 4:16.)The Spirit (Rev 2:7.)The Word (Ps 78:1.)Be slow to speak …In public (Jas 3:1.)Your opinions (Prov 17:28.)Critically of others (Prov 26:20.)In prayer (Matt 6:7–8.)
So way better than the Baylor volume and definitely more useful in real time application 👍😁👌 If I had to choose between the two, the EGGNT wins by a long shot, at least in my book.
DAL
Brother, if you are doing grammatical/sentence diagramming, the Baylor is way ahead. It gives us the grammatical/syntactical analysis required.
Not to show off but here’s the EGGNT on James 1:20, ....... So way better than the Baylor volume and definitely more useful in real time application 👍😁👌 If I had to choose between the two, the EGGNT wins by a long shot, at least in my book. DAL
.......
DAL, does Logos sell EGGNT for James? I don't have it, and the series doesn't seem to have it either, nor does it show up in a search...
Not to show off but here’s the EGGNT on James 1:20, ....... So way better than the Baylor volume and definitely more useful in real time application 👍😁👌 If I had to choose between the two, the EGGNT wins by a long shot, at least in my book. DAL DAL, does Logos sell EGGNT for James? I don't have it, and the series doesn't seem to have it either, nor does it show up in a search...
It should because I have it. It’s part of the WORDsearch resources that got transferred over to Logos. Maybe it’s hidden somewhere.
Ah - found it (and a couple of others) that are not in Logos right now! I checked the list of Wordsearch resources when they first announced the deal. For me, they are reported as a Logos Reader version, but are on prepub if you click on the link in the list I shared above - so I can preorder them and when they are released they will be Logos Edition!
More samples - see how it helps with diagramming and understand the syntax
2:13 καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων,
ἐξαίφνης. This temporal adverb refers “to an extremely short period of time between a previous state or event and a subsequent state or event” (LN 67.113).ἐγένετο. Aor mid ind 3rd sg γίνομαι.σὺν τῷ ἀγγέλῳ. Association.πλῆθος. Nominative subject of ἐγένετο.στρατιᾶς. Partitive genitive.οὐρανιου. Genitive of source or attributive genitive.αἰνούντων. Pres act ptc masc gen pl αἰνέω (attributive, modifying στρατιᾶς).τὸν θεὸν. Accusative direct object of αἰνούντων.λεγόντων. Pres act ptc masc gen pl λέγω (attributive, modifying στρατιᾶς).
2:14 Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.
Δόξα. Nominative subject of a verbless equative clause.ἐν ὑψίστοις. Given the conjoined clause, this should be taken as locative: “the highest place,” i.e., heaven (Marshall, 111; BDAG, 1045.1).θεῷ. Dative of advantage.ἐπὶ γῆς. Locative.εἰρήνη. Nominative subject of a verbless equative clause.ἐν ἀνθρώποις. Association.εὐδοκίας. Most scholars now agree that the phrase ἀνθρώποις εὐδοκίας reflects a common first century Jewish way of expressing “those upon whom God’s favor rests” (see, e.g., Plummer, 58; Marshall, 112; Fitzmyer, 1:411–12; Bock, 1:220). It should, therefore, not be read as a description of people who themselves show good will. The variant reading with the nominative εὐδοκία (2א B2 L Θ Ξ Ψ 𝔪 f1,13 pm), would place εὐδοκία in apposition to εἰρήνη. The genitive reading εὐδοκίας, however, has stronger manuscript support (א* A B* D W pc) and is preferred.
Martin M. Culy, Mikeal C. Parsons, and Joshua J. Stigall, Luke: A Handbook on the Greek Text, Baylor Handbook on the Greek New Testament (Waco, TX: Baylor University Press, 2010), 72–73.
Jonah 1:1
1 וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־יוֹנָ֥ה בֶן־אֲמִתַּ֖י לֵאמֹֽר׃
Narrative discourse—mainline. The presence of the wayyiqtol form indicates that the narrative opens on the mainline. וַיְהִי is best understood as a discourse marker, signaling the beginning of a narrative that presumably follows a preceding event or scene. Or to put it differently, the verb signals that “it is therefore part of the mainstream of a greater narration” (MNK, 331–32). The obvious problem is that it stands at the beginning of the book—with no preceding event clearly in view. Perhaps the narrator’s deviation from normal Hebrew construction and unexpected use of conventional language at the beginning of the book suggests the unconventional nature of the remainder of the book (Trible, 1994, 125).וַיְהִי. Qal wayyiqtol 3 m s from הָיָה. When וַיְהִי appears elsewhere, an impersonal subject is often understood, rendering the phrase, “and it came to pass,” or “and then it was” (Gen 4:3; Ex 19:16; Esth 1:1), yet in these instances rarely is there a noun provided to serve as subject of the verb. In Jonah 1:1, however, the subsequent noun, דְּבַר־יְהוָה, operates as the subject, thus rendering the phrase, “Now the word of the LORD came.…” Sasson attempts to render the verb temporally, “When the LORD’s command … was” (67), but such a rendering makes the transition to the main clause in the next verse awkward.Kamp suggests that the transition marker וַיְהִי actually serves to divide the text of Jonah into five episodes or narratives (1:1–4a; 1:4b–2:1a; 2:1b–11b; 3:1a–4:7c; 4:8a–11c). See Kamp, 89–91.דְּבַר־יְהוָה. The construct phrase indicates a relationship of possession (MNK, 198). Other grammars refer to this as a “possessive genitive.” The verb + subject phrase (וַיְהִי דְּבַר־יְהוָה) + אֶל “is found only when contexts and circumstances regarding the prophet and his mission are already established” (Sasson, 67), as often seen in the Elijah narratives.אֶל־יוֹנָה. The prepositional phrase serves as a complement to the verb, with the preposition marking the indirect object.בֶן־אֲמִתַּי. The construct phrase stands in apposition to יוֹנָה. The absolute noun in the construct phrase functions attributively. On the role and frequency of the appositional phrase in Hebrew, see WO 226–34 (see AC, 21–24; JM, 477–81).לֵאמֹר. Prep + Qal inf constr. The infinitive form of אָמַר is best understood as having “become grammaticalized as a complementizer” (Miller, 206). The absence of typical features associated with an infinitive, particularly the governing of objects, adverbial phrases or prepositional phrases, suggests that it has retained a different function, namely that of a complementizer. Miller explains that “a complementizer precedes its complement without intervening constituents” (207). In the present sentence, לֵאמֹר appears at the end of the quotative frame (initial clause) and introduces the complement, i.e., the quotation of direct speech. In addition to functioning as a complementizer, לֵאמֹר also functions as a discourse switch cue, noting the shift from narrative discourse to hortatory discourse.
W. Dennis Tucker Jr., Jonah: A Handbook on the Hebrew Text, Baylor Handbook on the Hebrew Bible (Waco, TX: Baylor University Press, 2006), 11–13.
If you are a beginner in the language (that is Greek) EGGNT is a better buy especially if you have to choose between the two series. I own both and I'm happy with both these resources. I encourage you all to get in with the prepub price for Baylor I doubt you will see them cheaper anytime soon.
If you have the UBS handbooks; Technical commentaries and Exegetical summaries in your library wouldn't they bring out vital and important points too that both these series would? I want to be careful I don't build needless redundancy in my library.
This series provides most of what others do not. Look at the samples above. Most series do not tell you which dative or how the infinitive is functioning.
Anyone else keen for these sets?
Bump
Just a sample: James 1:20 ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται. ὀργὴ. Nominative subject of ἐργάζεται.γὰρ. Continuity with additional support for the main argument.ἀνδρὸς. Attributive genitive (“human wrath”).δικαιοσύνην. Accusative direct object of ἐργάζεται.θεοῦ. The expression δικαιοσύνη θεοῦ has generated a voluminous literature of its own (McKnight calls it “a New Testament quagmire,” 139; the terms “subjective genitive” and “objective genitive” are, moreover, often deployed in inconsistent and confusing ways in this controversy). Here the simplest alternative takes this as an attributive genitive, expressing the truism that human activity does not bring about the justice characteristic of God. One cannot rule out any of several alternatives, though. Hartin (96) suggests that δικαιοσύνην θεοῦ be read as an objective genitive, referring to that righteousness which God demands of humanity. It might, however, refer to the justification God imparts, or imputes, to humanity independent of human worthiness (a subjective genitive: “God justifies,” or a genitive of source or origin: “righteousness that comes from God”); or it might refer to what Ernst Käsemann described as “God’s saving activity” (1969, 172), without a specific grammatical designation—indeed, he explicitly repudiates the idea of identifying a specific syntactic force in his commentary (1980, 28).ἐργάζεται. Pres mid ind 3rd sg ἐργάζομαι. A. K. M. Adam, James: A Handbook on the Greek Text, ed. Martin M. Culy, Baylor Handbook on the Greek New Testament (Waco, TX: Baylor University Press, 2013), 24.
UBS Handbook sample (for comparison) along with Lexham Greek Syntactic Force search:
Keep Smiling [:)]
