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#1 Creed

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Posted 02 September 2014 - 04:26 PM

Hello there!

 

 I'm at the very begining in studying greek and hebrew. Which modules/collections is better way to start with? Essential answer is, probably, the Original Languages collection. Or the Essential one. What advantages does the second one give, considering the focus on original languages study? I'd also like to have an up-to-date versions of Scripture, such as NA28 and BHQ. The introduction video for the last one is quite impressive. And later I hope I'll be able to dig in the apparatus. And syntax modules also might be helpful.

Summarizing, the question is as follows: which collections, modules and bundles are the best choice at first, second and third steps into the original languages study?

 

Thanks in advance, Vladimir.


Edited by Creed, 02 September 2014 - 04:30 PM.


#2 Daniel Francis

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Posted 02 September 2014 - 05:21 PM

The starter package will give you all you need to begin with.... you can see  which word is responsible for given transliteration.But if you are wanting to start learning to read greek and hebrew the Original Languages Collection is a collection that will give you all you need. Two lexical dictionaries I have particularly found useful are THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT and THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT (LITTLE KITTEL) I would urge you to consider these as a valuable addition to aid you in your studies. They are not included with Original Languages or Essential, but they are very helpful. See a sample from both below.

 

-Dan

 

183 אָשַׁר (ʾāshar) to go (straight), walk.

 
Derivatives
 
183a † אֶשֶׁר (ʾesher) , אָשָׁר (ʾāshār) happiness, blessedness.
 
183b † אֹשֶׁר (ʾōsher) happiness.
 
183c † אֲשׁוּר (ʾăshûr), אָשׁוּר (ʾăshûr) step, going.
 
183d † אֲשֻׁר (ʾăshūr) step, going.
 
183e † אָשֵׁר (ʾāshēr) Asher.
 
183f אֲשֻׁרִים (ʾăshūrı̂m) boxwood.
 
183g תְּאַשּׁוּר (tᵉʾashshûr) boxtree.
 
183h אֲשֵׁרָה (ʾăshērâ), אֲשֵׁירָה (ʾăshêrâ) Ashera.
 
The verb occurs in the Qal only in Prov 9:6, “go/walk in the way of understanding.” In the Piel it is used eleven times with several nuances of which the most prominent is “to bless, called blessed”: Gen 30:13; Mal 3:12, 15; Job 29:11; Ps 72:17; Prov 31:28; Song 6:9; similarly in two cases in the Pual, Ps 41:2 [H 3]; Prov 3:18. The relationship, if any, between Qal “to go” and Piel “to bless” is not apparent. Two derivatives each come from the meaning “bless,” and “to walk.”
There are two verbs in Hebrew meaning “to bless.” One is ‏בָּרַךְ‎ and the other ‏אָשַׁר‎. Can any differences between them be tabulated? For one thing ‏בָּרַךְ‎ is used by God when he “blesses” somebody. But there is no instance where ‏אָשַׁר‎ is ever on God’s lips. When one “blesses” God the verb is ‏בָּרַךְ‎, never ‏אָשַׁר‎. One suggestion to explain this sharp distinction, i.e. that ‏אָשַׁר‎ is reserved for man, is that ‏אָשַׁר‎ is a word of envious desire, “to be envied with desire is the man who trusts in the Lord.” God is not man and therefore there are no grounds for aspiring to his state even in a wishful way. Similarly God does not envy man, never desires something man is or has, which he does not have, but would like to have. Therefore God never pronounces man “blessed” (‏אַשְׁרֵי‎) (Janzen). It should also be pointed out that when ‏בָּרַךְ‎ is used the initiative comes from God. God can bestow his blessing even when man doesn’t deserve it. On the other hand, to be blessed (‏אַשְׁרֵי‎), man has to do something. Finally, ‏בָּרַךְ‎ is a benediction, ‏אָשַׁר more of a congratulation. The former is rendered by εὐλογητός in the LXX and the latter by μακάριος.
To be “blessed” (אַשְׁרֵי), man has to do something. Usually this is something positive. A “blessed” man, for example, is one who trusts in God without equivocation: Ps 2:12; 34:8 [H 9]; 40:4 [H 5]; 84:5 [H 6]; 84:12 [H 13]; 146:5; Prov 16:20. A “blessed” man is one who comes under the authority of God’s revelation: his Torah, Ps 119:1; 1:2; Prov 29:18; his word, 16:20; his commandment, Ps 112:1; his testimony, 119:2; his way, 128:1; Prov 8:32. The man who is beneficent to the poor is blessed (Ps 41:1 [H 2]); Prov 14:21). Note the negative approach of Ps 1, “blessed is the man who does not.” He isolates himself and shuns the company of certain people, the ungodly. The psalm ends by noting that it is precisely these ungodly who will in the end be isolated. They will not stand in the judgment. They will be conspicuous by their absence for they will perish.
 
‏אֶשֶׁר‎. Happiness, bliss. Always occurs as ‏אַשְׁרֵי‎, usually defined as the masculine plural construct of the noun ‏אֶשֶׁר‎ (which form is nonexistent in the Hebrew Bible), “O the happiness(es) of” Perhaps “bliss” would be a better translation. It is used forty-four times in the OT, twenty-six of which are in the Psalter and eight in Prov. It appears in the Pentateuch only in Deut 33:29, in the historical books only in 1 Kgs 10:8 (2 Chr 9:7), and in the prophets in Isa 30:18; 32:20; 56:2.
 
‏אֹשֶׁר‎. Happiness, a hapax legomenon, used in Gen 30:13, “What happiness is mine.”
 
‏אֲשׁוּר‎, ‏אָשׁוּר‎. Step, going, feet, the latter form occurring in Job 31:7 and Ps 17:11.
 
Both words are confined to Ps (six times), Job (two times), and Prov (once). Dahood (see bibliography) has argued for the existence of the word in Eccl 7:26, “The feet of her are dragnets” (‏אֲשֶׁר‎ > ʾăshûrē).
It should be observed that in the six Ps passages the noun is often used in parallel with a part of the body. In Ps 17:5 it is parallel with ‏פַּעַם‎ “foot”; in 37:31 with ‏לֵב‎ “heart”; in 40:2 [H 3] with ‏רֶגֶל‎ “foot” and again in 73:2; and finally in Job 31:7, here in conjunction with both ‏לֵב‎ “heart” and ‏עַיִן‎ “eye.” All this lends credence to the possibility that ‏אֲשׁוּר‎ also refers to some part of the body, feet, or legs.
In Scripture the word is used metaphorically, meaning something like “lifestyle.” It may emphasize the believer’s fidelity to God’s way: Ps 17:5; 44:18 [H 19]; 73:2; Job 31:7; Prov 14:15. The word may also be used in a context affirming God’s faithfulness in helping one to keep in his way: Ps 40:2 [H 3]; 37:31.
 
‏אֲשֶׁר‎. Asher, Jacob’s second son by Zilpah, the handmaid of Leah. Chronologically he is Jacob’s eighth-born son. The name is to be related to the verb ‏אָשַׁר‎ in the Piel meaning of “to bless,” the “happy, fortunate one,” akin to the name Felix in the New Testament.
 
The specific etymology is found in Gen 30:13; “And Leah said, what fortune (‏בְּאָשְׁרִי‎, ‘happy am I’ in KJV) for the daughters will call me blessed (‏אִשְּׁרוּנִי‎), and she called his name Asher (‏אָשֵׁר‎).” Albright has discovered a related word, albeit feminine, analogous to Asher in a list of Egyptian slaves from the eighteenth century B.C. It appears there as ʾsh-ra. Further Pentateuchal references to Asher may be found in the blessing of Jacob (49:20) and in the blessing of Moses (Deut 33:24–26). The former passage underscores the fertility of the land as does the latter.
In the land partition section of Joshua the territory assigned to the tribe Asher comes third from the end (Josh 19:24–31) followed only by Naphtali and Dan. It was alloted territory in northwest Palestine, not far from the Phoenician cities of Tyre and Sidon. Biblical Israel does not appear to be homogeneous. Its systems of twelve tribes embraced populations with contrasting ways of life. Asher, along with Zebulun and Dan, were navigational. As such, they had more in common with the Phoenicians and the Philistines than they did with the inland Hebrews who were landlubbers. Their likenesses to each other would be akin to those of a man from Kansas and a man from Maine.
The Asher tribe never produced any religious or political leader throughout her history, not even during the days of the frequent appearances of the charismatic judges. Deborah even has to reprimand them for their unwillingness to participate in the fight against the Canaanites. They preferred to stay in more familiar surroundings, the seacoast, rather than to commit themselves to battling the enemy and making themselves vulnerable (and not only have the Asherites been guilty of this!).
 
אֲשֵׁרָה. Asherah. Both a Canaanite goddess and a wooden cult object in the OT. The word is translated “groves” in the KJV presumably on the basis of the LXX ἄλσος and nemus in the Vulgate. Before examining the OT itself we turn to the famous Ugaritic texts from Ras Shamra. It is they which tell us who Asherah was. Her name is a feminine participle of the Ugaritic verb ʾtr (Heb אָשַׁר “to go”). One of her titles is rabbatu aṯiratu yammi, “Lady Atirat of the Sea,” or “the lady who treads on the sea.” She is the consort or wife of the divine El, and as such enjoys the title qaniyatu elima, “progenitress/creatress of the gods.” Her most famous son was Baal. A characteristic of all mythological literatures is “in the beginning there were two.” In the Bible, however, we meet “in the beginning there was one.” The issue is not simply arithmetic. The fact that one does not read about Mrs. God in Gen 1 and 2 may be one of the Bible’s ways of stating that only God finds fulfillment in himself.
 
In one of the famous mythological texts from Ugarit, the Kret epic, it is predicted to Kret of his bride that “she will bear you seven sons/and an eighth (daughter) ‘Octavia’/she will bear you the lad Yasib/who will suck the milk of Asherah.” Hence, (divine) life is guaranteed and bequeathed.
To turn to the OT, there is no actual description of an Asherah there. Was it a tree, a pole, some kind of tree symbol, an image? It apparently was not a natural object but one that was constructed by man, an artifact. It was “made”: 1 Kgs 16:33; 2 Kgs 17:16; 21:3; it was “set up”: 17:10; 2 Chr 33:19; Isa 27:9; it was “built”: 1 Kgs 14:23. Only once is the verb “to plant” used, Deut 16:21, and here the meaning is “implant.” The conclusion then is that in the OT Asherah stands for the Canaanite goddess represented by a carved wooden image implanted into the ground, usually adjacent to an altar dedicated to the god Baal and located on a hilltop under a leafy tree (Patai).
It is in the period of the divided monarchy that the Asherah cult flourished both in Israel and Judah, though its existence before is documented by the command in Ex 34:13, the prohibition of Deut 16:21, and the incident at the threshold of Gideon’s life of service to God, Jud 6:25ff. Rehoboam’s career marks the beginning of this in Judah (1 Kgs 14:23). In the north the cult received its greatest momentum from the incentive of Jezebel who was responsible for the presence of “four hundred prophets of Asherah” (18:19). Even a reform-minded king such as Asa (15:13) or later Hezekiah (2 Kgs 18:4) was unable to liquidate the movement. It was knocked down, but not knocked out. There was an almost inevitable resurrection even in the wake of reform. Compare son Manasseh’s policy (2 Kgs 21:7, even to the point of placing the image in the temple) on the heels of father Hezekiah’s reform (18:4). Apostasy and idolatry just behind revival! What one generation attempts to get rid of a subsequent generation may trot back in, however reprehensible it may be. All too frequently this has been the pattern in the human race.
Bibliography: ‏אָשַׁר‎, ‏אַשְׁרֵי‎: TDOT I, pp. 445–48. THAT I, pp. 257–60. Dahood, M., “Hebrew-Ugaritic Lexicography I,” Bib 44: 298. Hillers, D. R., “Delocutive Verbs in Hebrew,” JBL 86: 321–22. Kaser, W., “Beobachtungen zum altestamentlichen Makarismus,” ZAW 82: 225–250. Lipinski, E., “Macarismes et psaumes de congratulation,” RB 75: 321–67.
‏אָשֵׁר‎: Albright, W. F., “Northwest-Semitic Names in Light of Egyptian Slaves from the Eighteenth Century B.C.,” JAOS 74: 229. Witfall, W., “Asshur and Eber, or Asher and Heber?” ZAW 82: 110–13.
‏אֲשֵׁרָה: TDOT I, pp. 438–44. Albright, W. F., Yahweh And The Gods of Canaan, Doubleday, 1968, pp. 121–24. Barr, J., “Seeing the Wood For the Trees? An Enigmatic Ancient Translation,” JSS 13: 11–20. Patai, R., “The Goddess Asherah,” JNES 24: 37–52. Reed, W. L., The Asherah In The Old Testament, Texas Christian University, 1949.
V.P.H.
 
TWOT, s.v. “אָשַׁר,” n.p.

 

μακάριος makários [blessed, happy], μακαρίζω makarízō [to consider blessed], μακαρισμός makarismós [blessing]
 
A. Greek Usage. makários is at first a poetic word and refers to the blessedness of the gods. Later it comes to be used for the freedom of the rich from normal cares and worries. The verb makarízō means “to extol as, or declare to be, blessed,” while makarismós means “extolling as blessed,” and is first used by Aristotle as a technical term for “beatitude” (macarism).
 
B. The Stylistic Form of the Beatitude. A set form develops in Greek to extol the good fortune that accrues to a person. Using makários (or trismakários), it takes on a gnomic quality, and is often found, e.g., on epitaphs. Themes are varied, e.g., material goods, children, a marriage partner, bachelorhood, riches, a good understanding, fame, righteousness, the release of death, and mystic initiation. Happy are those who enjoy such things. [F. HAUCK, IV, 362–64]
 
C. The LXX and Judaism. The main Hebrew term is ’ašrê, but the LXX extends the range by using makários for various other terms. The predicative makários is most common, with the content in a relative clause, participle, of hóti clause, makarízein as a finite verb is rare. In the OT macarisms always refer to persons, never to things or states. God is not called makários (though in the NT cf. 1 Tim. 1:11; 6:15). Blessedness is fullness of life and relates to such things as a wife, beauty, honor, wisdom, and piety. The OT contains many warnings against purely external judgment, so that the true blessedness is that of trust in God, forgiveness of sins, righteousness even in affliction, and final deliverance. Formal beatitudes are not common in Philo. For him God alone is truly blessed, and humans can know blessedness only as they share the divine nature in their bearing of earthly sorrows and their philosophical endeavors. Rabbinic Judaism, however, stays closer to the usage of the OT. [G. BERTRAM, IV, 364–67]
 
D. The Word Group in the NT.
 
1. The special feature in the NT is use of the term for the distinctive joy which comes through participation in the divine kingdom. The verb makarízō occurs only
 
twice, first in Lk. 1:48 for the blessing of the mother of the Messiah by all generations, and second in Jms. 5:11 with reference to those who endure. The noun makarismós occurs three times — in Gal. 4:15 for the blessing of receiving the gospel, and in Rom. 4:6, 9 for that of forgiveness of sins. makários is very common, usually in direct beatitudes. The reference is to persons, and the macarism, in the third person, consists of a predicative makários, then the person, and finally the reason in a subsidiary clause. Set in the context of eschatological salvation, the NT macarisms have great emotional force. Often there is a contrast with false happiness, but now all secular values are secondary to the one supreme good of the kingdom. Often, then, we find sacred paradoxes (Mt. 5:3ff.; Lk. 6:20ff.). God effects a reversal of all human values. True happiness is not for the rich and secure, but for the poor and oppressed who are rich only in pity, purity, and peace. Blessing is also for the persecuted, for those who hear the message of the kingdom (Mt. 13:16), for those who meet it with faith (Lk. 1:45), for those who make no false demands (Jn. 20:29), for those who watch (Lk. 12:37) and stand fast (Jms. 1:12), and for those who understand the words and acts of Jesus (Jn. 13:17). The mother of the Messiah is blessed (Lk. 11:27), but childless women are also blessed in an age of impending judgment (Lk. 23:29). Paul in Rom. 4:7-8 calls those who know forgiveness blessed, while in Rom. 14:22 he refers to the blessedness of those who see their way clearly in ethical decisions, and in 1 Cor. 7:40 he thinks widows who do not marry again are more blessed. Revelation contains seven macarisms (and fourteen woes). Five are pronounced authoritatively from heavenly lips (14:13; 16:15; 19:9; 22:7, 14) and refer to the blessedness of martyrs, of those who persevere, of those who are invited to the feast, of those who share in the first resurrection, and of those who may enter the holy city.
 
2. The secular concept of counting someone fortunate occurs in Acts 26:2 (Paul).
 
3. In 1 Tim. l:11; 6:15 makários describes the blessed transcendence of God. Eschatological hope belongs to this sphere, and may thus be called blessed in Tit. 2:13. [F. HAUCK, IV, 367–70]
 

 

TDNT (Abridged), s.v. “μακάριος μακαρίζω μακαρισμός,” 548-549.


#3 Timothy Jenney

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Posted 02 September 2014 - 05:36 PM

Hi, Vladimir!

 

If you can afford the Essential Collection, I'd recommend it. Learning the the original languages is an important step to in-depth study of the Bible, but it is only one step. Scholars also consult Bible dictionaries, commentaries, Bible atlases, and many other sources. We often recommend the Essential Collection as the entry point for the working professional (minister or professor) or someone who is really committed to studying the Bible. It has a very-well rounded set of resources for study.


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#4 Douglas Fyfe

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Posted 02 September 2014 - 09:37 PM

As Dr J says above - if you are thinking long-term, then Essentials is really worth it (especially if there's a special on as there is at the moment!).

If you're a theological student there are discounts available to you also.

 

Where I studied, HALOT (Hebrew) and BDAG (Greek) were the required standard lexica, which you'll need to buy as add-ons.

With Essentials + HALOT & BDAG, you should be in a good place for quite some time.


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#5 Peter Brylov Christensen

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Posted 03 September 2014 - 06:02 AM

I agree with all the previous posts. Original Languages and/or Essential is a great start. My particular setup is the Original Languages and the Hebrew Master module. Either way, you'll be equipped with a lot of powerful resources! And using the tools in Accordance is an incredible experience. Back when I started learning Greek and Hebrew I did it the old school way - using print edition textbooks, grammars and dictionaries. It was quite troublesome and painfully slow at first but at least rewarding in the end. I would even occasionally spend hours and hours browsing the dictionaries looking for the proper reference of strange Hebrew roots or irregular Greek verbs, never giving up out of sheer stubbornness until I succeeded. But I guess it's a different ball game now with all the sophisticated software at one's disposal.

 

Come to think of it, I remember having these long discussions with the slightly skeptical staff at my faculty about integrating Accordance in our course curricula. My point of it all was that Biblical software is the future, and that we should adjust to these new times as soon as possible in order to not fall behind. There are so many new possibilities to explore here with this platform. But one of their primary concerns with Accordance was that it could potentially cripple the learning process for our new students when they had to learn Latin, Greek and Hebrew.

 

Of course, this was not why I had the idea of introducing Accordance to my faculty in the first place. I did not have the new students in mind here. Far from it - Being an Biblical scholar, I see Accordance as an exceptional working tool for doing Biblical exegesis and complex linguistic analysis. In fact, I find it to be the best tool on the market in this regard. No one else do it better. I am awe-struck every single time I open this wonderful app!

 

But even though they misunderstood my point of integrating Accordance, I guess I do agree with the staff when it comes to the process of learning the Biblical languages. Using software this powerful that provides all the answers immediately may indeed have a detrimental effect. If I had these tools at my disposal back then, I would most likely not have bothered to spend something that felt like an eternity to figure out what kind of verb/irregular grammatical construction I was dealing with. I would probably have moved my marker over the inflected form to get the answer from the Instant Details, maybe write it down for good measure, and then move on. But then all the hours of reasoning and pondering that normally would've been needed to figure out the answer would be gone. In a way it's similar to getting the answer for a complex mathematical problem right away without having to do the tedious calculations manually.

 

So the best way to learn languages in my opinion is still the annoying and tedious way - browse physical dictionaries/grammars frantically and think hard for hours, if needed, until you find the right answer. It will be a (sometimes infuriatingly) slow process, but it will also pay off at some point. This depends on the individual. All this being said, it shouldn't stop you from buying Original Languages/Essential, though. In your shoes I'd make a purchase right away and then merely wait with actually using the language tools until I felt naturally comfortable with Greek and Hebrew.

 

With kind regards

 

Pchris


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#6 Creed

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Posted 03 September 2014 - 03:13 PM

Thank you all, I really appreciated your kind and detailed answers. Now it'll take some time to think it all over))

 

One more thing, it is more or less clear with the lexicons, but what about most useful grammar resources and tools?

 

By the way, I've found helpful a videocourse of biblical hebrew by Dr. Bill Barrick.

It can be easily found on the youtube searching for "Hebrew Grammar I or II" for the starters, or "Hebrew Exegesis I,II" for intermediate hebrew study.

Links to videos can also be found on his site http://drbarrick.org/hebrew/

The Grammar and the workbook for the course can also be downloaded there.

 

Regards!



#7 Peter Brylov Christensen

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Posted 03 September 2014 - 06:58 PM

Concerning beginner materials I'm actually at a loss - all my introductory grammars for both Greek and Hebrew were written in Danish, so that rules them out, unless you for some strange reason have an affinity for Scandinavian languages, although I have heard good things about Van Pelt's and Pratico's "Basics of Biblical Hebrew" and Mounce's Basics of Biblical Greek Grammar, but I have not used them myself. I'm certain that another member of these fora would know more about this.

 

My standard Hebrew grammar of choice is Jüon and Muraoka's Grammar of Biblical Hebrew, but I always use it together with Gesenius' grammar even though the latter is considered outdated. Muraoka's grammar is very thorough (and new!) and I'm particularly fond of his paradigms in the back of the book.

 

For Greek I've always been quite happy with Wallace's Greek Grammar Beyond the Basics, but sadly, it only covers the New Testament, and I haven't really found a proper grammar for the Septuagint yet.

 

Also, seeing that you just started out learning Hebrew you might not want to buy Koehler-Baumgartner's Hebrew and Aramaic Lexicon of the Old Testament (HALOT) in print edition. It is very expensive, so save it for Accordance instead - for your first print edition Hebrew dictionary instead go for Holladay's "A Concise Hebrew and Aramaic Lexicon", which actually is based on the info from HALOT. It's cheap, easy to come by and does the job just fine in most cases except perhaps for the Wisdom Literature in general and the Psalms where it is slightly lacking.

 

It is a different story with your first print edition Greek dictionary, however. On top of my head I can't think of any real alternative to the Greek English Lexicon of the New Testament by Danker (BDAG). It is slightly pricy, but also the best dictionary for the New Testament in my opinion and it will without a doubt prove a valuable friend for learning Greek. It is, of course, annoying to pay for it twice, so buying the Accordance version only might not be a bad idea in this case. Usually, beginner's grammars should provide enough material to keep you occupied for a couple of months without the need of a dictionary anyway.

 

If you need the tools to be able to read the Septuagint or other non-Biblical Ancient Greek texts, I can personally recommend Muraoka's A Greek-English Lexicon of the Septuagint and Liddell Scott Jones Greek-English Lexicon, respectively. Both of them are pricy, though, so you might want to wait a bit with those. Additionally, Accordance doesn't have Muraoka's Greek-English Lexicon of the Septuagint as of yet, so it is only available in print edition (I would love to see that change, by the way. It is a great dictionary.)

 

Web based teaching can be very fruitful, so by all means go for it! I actually learned how to pronounce the semitic voiced pharyngeal fricative ayin (ע) that way. Quite a challenge, that one, seeing that I'm European and all. Still, learning on your own is tough without help every now and then, so hiring a private tutor as supplement might be a good idea as well, if you can afford it.

 

I wish you the very best of luck in your studies! You've got something great to look forward to.

 

Pchris


Edited by Pchris, 03 September 2014 - 07:00 PM.

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#8 דָנִיאֶל

דָנִיאֶל

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Posted 03 September 2014 - 09:25 PM

If you are studying with a teacher they'll recommend something for sure.

I'm something of a knowledge-flows-up-your-arm kind of person so pen and paper workbooks !

With that preamble.

 

I used Mounce's BBG which is in Acc. I've only recently got it in Acc actually and that because I still use it to look stuff up in and its faster to do that in Acc.

I got the workbook also. I also got the DVDs where he lectures through them.

If you want to go the morphology, grammar route you can work this stuff through on your own and then get a reader or two. Rod Decker's would be my favorite.

 

An alternative which I'm using also for Greek is Randall Buth's stuff at http://www.biblicallanguagecenter.com/. If I'd started out here I would have done the grammar stuff the second at least if I'd done it as Buth recommends.

 

The difference in how I respond to words learned in one way or the other in very interesting.

 

Hebrew - no idea - well not true - I think now if/when I do Hebrew I'll start with Buth's material, if for no other reason than to see it works for me when I have to start from scratch. I rather think it will be pretty good given my experience with the Greek. After that I would likely use Practico/Van-Pelt which I have in Accordance.

 

Mounce just as of now - got the announcement email yesterday - offers an online Hebrew class at teknia.com. This class is done by Pratico and Van Pelt from their book. You can take a peek at the first 4 lessons for free to see what you think.

 

The grammars I use in Greek most are : Mounce BBG, Wallace Greek Grammar Beyond The Basics. These would both be addons to Original Languages.

I have the Original Languages collection and I've added onto it BDAG, LSJ and then grammars above. None of this has to be done all at once of course. All references omit something so it's handy to have a variety of them. For LXX I have Conybeare which is again an addon - I think one of the LXX addons. The biggest thing with having grammars in Acc is finding the piece you want to read. If you are studying a grammar cover to cover in a course hardcopy is fine - I studied Greek for a year in hardcopies before I even got Acc.

 

Thx

D


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Sola lingua bona est lingua mortua
ἡ μόνη ἀγαθὴ γλῶσσα γλῶσσα νεκρὰ ἐστιν
lišanu ēdēnitu damqitu lišanu mītu

"Du stammst vom Herrn Adam und der Herrin Eva ab", sagte Aslan. "Und das ist zugleich Ehre genug, um das Häupt des ärmsten Bettlers zu erheben, und genug, um die Schultern des größten Kaisers auf Erden zu beugen. Sei zufrieden." Aslan, Die Chroniken von Narnia, Prinz Kaspian von Narnia. CS Lewis. Übersetzt von Wolfgang Holbein und Christian Rendel.

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#9 Douglas Fyfe

Douglas Fyfe

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Posted 04 September 2014 - 12:16 PM

where I studied (Moore Theological College, Sydney) we used:

 

  • Ross for Hebrew (although supplemented/corrected with Athas' then to be printed grammar)
  • Wallace for Greek.

 

both are in Accordance.

 

We also used Greenspahn for Aramaic, which I think is out of print (I did see a pdf online - I'm unclear about its legality - it may've been gifted to the internet in lieu of further print runs)


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