Harper Collins Study Bible Notes

[Gedalya]

Is there a possibility that we could see Harper Collins Study Bible Notes available on Accordance?

 

[Daniel Francis]

I am not as big a fan of HCSB ( I know it easily confused with aHolman tittle with the same acronym but the HarperCollins work predates it by over a decade) as I am with the New Oxford Annotated Bible, but it is a solid work and well worth pursuing but I don't think that I would purchase it as I own it in Olivetree. Where as I would purchase the NOAB in Accordance and any other software I use because for me it is a core resource I want to have available when I am studying the Bible.

 

Dan

[Gedalya]

Hi Dan,

I agree that NOAB would be a great addition to the Accordance library.

[Daniel Francis]

If only we could convince the powers that be at Accordance to pursue the NOAB as one of their "Highest Priorities"

 

-Dan

[Gedalya]

Any chance that we will see the Harper Collins Study Bible Notes in Accordance?

[showens]

I find the New Interpreter's Study Bible gives more useful/interesting information than either of the above.  It has a scholarly bent that I appreciate.  As for HCSB, I don't get why GThomas is referenced.  Can a fan of that edition enlighten me?

[Daniel Francis]

Harper/Oxford are more about base information, where NISB is more theological. One might say why do I want lexicons when I have Anchor Bible Dictionary? They serve a different purpose even though both are Dictionarys. That said the NISB is my favourite Study Bible in Accordance.

 

-dan

[Gedalya]

The late Prof Jacob Milgrom is the author of the Leviticus notes which makes this volume a very valuable resource.

[Daniel Francis]

Here is a sample of all 3 more or less randomly chosen based on the mention of Leviticus...

 

Harper Collins Study Bible:

19.1–37 For Israel, “holy” means more than that which is unapproachable. It becomes a positive concept, an inspiration and a goal associated with God’s nature and his desire for humans to be holy: You shall be holy; for I . . . am holy (v. 2). That which humans are not and can never fully be, but which they are commanded to emulate and approximate is what the Bible calls “holy.” Holiness means imitatio Dei—the life of godliness. How can human beings imitate God? The answer of Lev 19 is given in a series of ethical and ritual commands, above which soars the commandment to love all persons (v. 18), including aliens (v. 34). Such love must be concretely expressed in deeds: equality in civil justice (24:22; Num 35.15), free loans (Lev 25.35–38; Deut 10.18; 23.20), and free gleanings (Lev 19.9–10).

19.5–8 Here the well–being sacrifice is limited to the freewill and votive offerings, in contrast to

7.11–16, which includes the thanksgiving offering.

19.10 The widow and orphan fall under the category of the poor. The poor, however, do not appear as a separate category in the humanitarian legislation of Deuteronomy, which instead ordains for them loans (Deut 15.7–11); i.e., they can work off their debt, something that widows and orphans cannot. I am the Lord your God, “for the Lord pleads their cause and despoils of life those who despoil them” (Prov 22.23).

19.11 Deal falsely, e.g., deny you possessed your neighbor’s property (6.2).

19.13 Steal, rather “rob” (cf. v. 11).

19.16 Profit, lit. “stand,” i.e., don’t stand idly by when your fellow is in danger.

19.17 Guilt, i.e., “punishment.” Yourself, more accurately “because of him,” i.e., you are likely to take action against him that may be sinful.

19.18 Love, reach out, befriend. Love here is not an emotion. Neighbor, i.e., an Israelite (cf. v. 34). As yourself, i.e., as you love yourself, or “who is like you,” since he or she is also created by God.

19.19 Two kinds of seed, two different materials. See Deut 22.9. God separated everything according to its species (Gen 1). The human world should mirror the natural world. Israel, therefore, may not mix with other nations, but be holy, set apart for God.

19.20–22 A marginal case. Though not guilty before humans (not adulterous), he is guilty before God; hence he brings a reparation offering.

19.24 Set apart . . . in the Lord, lit. “holy . . . before the Lord,” i.e., at the sanctuary.

19.26 With, lit. “over,” a chthonic rite for the purpose of consulting the dead spirits (see v. 31; 17.5–7, 13–14; 20.6; 1 Sam 14.32–35). Instead, the blood should be offered on the altar (17.3–4, 11).

19.27–28 Pagan mourning rites.

19.31 Mediums, or “ancestral spirits” (see v. 26; 20.27).

19.33 Oppress, or “cheat.” 19.34 The summit of biblical ethics.

 

New Oxford Annotated Bible (note this is the third edition not the current 4th):

Leviticus 19

19:1-37 Various laws. Many of these laws display ethical concerns.

19:2 The people become holy by keeping God's commandments (11:44-45; 20:7-8, 24-26; Num 15:40-41). Cf. Ex 19:6; Deut 14:2, 21; 26:19; 28:6. The "Holiness School" and "Holiness Collection" (see Introduction) derive their names from this verse.

19:3-4 Cf. the Decalogue, Ex 20:12, 8-11, 2-6. Some have suggested that the Decalogue is elsewhere reflected in this chapter.

19:5-8 Cf. 7:15-18. In contrast to the earlier Priestly Torah treatment of sacrifices at the beginning of Leviticus, the focus here, in the Holiness Collection, is on the lay Israelite.

19:9-10 Cf. 23:22; 25:2-7; Ruth 2:1-10.

19:11-13 Cf. the Decalogue, Ex 20:15, 7, 16.

19:14 Cf. Deut 27:18.

19:17-18 For attitudes and actions toward aliens, as opposed to one's kin or people as discussed here, see vv. 33-34. Cf. 25:39-46.

19:18b This verse, along with Deut 6:5, is quoted in Mt 22:37-40 (cf. Mk 12:28-33; Lk 10:27; Rom 13:9; Gal 5:14).

19:19 One reason mixtures are prohibited is that such prohibitions are reminders that the people, keeping themselves distinct, are holy (cf. Deut 22:9-11). See Num 15:37-41 [note].

19:20-22 If the woman here were free and betrothed, the couple would have been put to death (20:10; cf. Deut 22:23-27).

19:23-25 Forbidden, perhaps a remnant of fertility propitiation. The fruit of the fourth year is given to God, a type of first-fruits offering. After God receives his share, the people can use the fruit (23:14). Cf. Num 18:32 [note].

19:26 Blood, 3:17 [note]. Augury or witchcraft, forms of divination (cf. v. 31; Gen 44:5, 15; Isa 2:6; Ezek 21:26-28; see Num 22:3).

19:27-28 Cf. 21:5 [note].

19:29 A father might force his daughter to prostitution for economic reasons. Cf. 21:9.

19:32 Cf. v. 3; Isa 3:5.

19:33-34 Cf. vv. 17-18.

19:35-36 Deut 25:13-16; Am 8:5; Mic 6:10-11. An ephah was a dry measure equivalent to ca. 23 l (21 qt); a hin was a liquid measure equivalent to ca. 3.8 l (1 gal).

 

Michael D. Coogan, ed., The New Oxford Annotated Bible: With the Apocryphal and Deuterocanonical Books, Third ed. (New York: Oxford University Press, 2007), WORDsearch CROSS e-book, Under: "Leviticus 19".

 

New Interpreter's Study Bible:

 

Chapter 19

 

19:1–37 The life of holiness. The ethical teachings of the OT find their apex in this chapter. In its negative (prohibitive) and positive (performative) stipulations, one can find in some form all of the Ten Commandments. Many of the stipulations repeat those previously stated in the book of Leviticus. “Holiness” is understood as more than just ethical excellence; it is behavior that imitates God’s behavior, the so-called imitatio Dei. No discernible principle of organization is apparent in the material.

 

19:2 All the congregation of the people of Israel The following stipulations are intended for the entire community, both secular and priestly. You shall be holy, for I...am holy The statement of divine holiness and the demand that Israel aspire to holiness have provided the name for the Holiness Code.

 

19:3 These commands seem to restate a portion of the Ten Commandments in reverse order.

 

19:4 See Exod 20:4–6; Deut 5:8–10.

 

19:5–8 See 7:11–18.

 

19:9–10 A portion of one’s crops, understood in later rabbinic texts as one-sixtieth, was to be left unharvested to be gathered by the poor and the resident alien.

 

19:11–12 Honesty in human affairs is demanded. To swear falsely in the name of God was to profane the name of God, making God an accessory to a wrong. See notes on 6:2–7.

 

19:13–14 Steal implies taking something by stealth. The better translation is “rob”—that is, to take by force. One must not withhold a hired person’s daily wages; see Deut 24:14–15. One should not exploit the helpless.

 

19:15–16 Preferential treatment must not be shown in judgment, not even for the poor. One must not slander, nor must one stand idly by when another person is in danger.

 

19:17–18 Hatred Here probably more than the emotion we call “hate.” Instead, this seems to imply active mental plotting against another person. As long as you have hate in the heart, the other person does not know your true feelings. Therefore, one ought to reprove the neighbor and get all differences and anger out in the open, otherwise one might take action that would lead to wrongdoing and incur punishment (better than guilt). Rather than taking vengeance (action) or bearing a grudge (suppressing a desire for action), one should love (care for) the neighbor as yourself (or “as one like yourself”).

 

19:19 Prohibiting the crossbreeding of different animals, the mixing of crops in the same field, and the combination of two kinds of cloth (see Deut 22:9–11) reflects the desire to preserve boundaries.

 

19:20–23 This text is the only case law, what to do in a specific situation, in chap. 19. The situation involves a man’s sexual intercourse with a slave woman who is betrothed to someone else and not yet free. Since the woman is a slave and thus chattel, the case is not considered adultery, for which the death penalty was required (see 20:10; Deut 22:23–27). Since the wrongdoer must bring a reparation offering (see 7:10), there must have been trespass against God. Probably betrothal like marriage stood under divine sanction and thus the act was intrusive upon a divinely guarded relationship.

 

19:23–25 Only after God had received the firstfruit share does the tree’s produce become available to the farmer.

 

19:26–28 Illicit religious practices, connected with worshiping (v. 26a), consulting (v. 26b), or mourning the dead (vv. 27–28).

 

19:29 A father must not gain income from prostituting a daughter to prevent this from becoming a widespread practice (the OT contains no law prohibiting prostitution). This practice would “prostitute the land” and fill it with depravity, thus profaning the Sabbath and the Temple, mentioned in v. 30.

 

19:30 Sabbaths (see 19:3b) and sanctuary encompass sacred time and sacred space.

 

19:31 Mediums and wizards consulted the dead to learn of the future for the living. Such necromancy was practiced in Israel both without (see Isa 8:19–20) and with (20:6, 20; Deut 18:10–12) censure.

 

19:32 Respect must be shown for elders.

 

19:33–35 Aliens, a repeated topic in H, must not be cheated but treated as citizens—even loved. Israelites should identify with aliens since they once were aliens in an alien land.

 

19:35–36 Honest practices must prevail in trade and business. An ephah was a dry measure of about 21 qts.; the hin was a liquid measure of about one and a half gallons.

 

Walter J. Harrelson, eds. The New Interpreter’s Study Bible. Accordance electronic ed. (Nashville: Abingdon Press, 2003), paragraph 2543.

accord://read/NISB#2543

 

__________________________________________________

 

 

As you can see each takes a very different approach and each is useful in its own right. NOAB may at first appear to have a poor showing here but it's references are quite valuable in offering insights...

 

-dan

Edited May 10, 2017 by Daniel Francis

[ukfraser]

Some text from the Jewish study bible (for comparison and a different perspective)

 

19:1–37: Holiness of individuals. Commands pertaining to virtually every area of Israelite life; there is no such thing as a command pertaining merely to relations between human beings (“ben ʾadam laḥavero”); every commanded or prohibited action affects the sacred realm and is in the category of laws between God and human beings (“ben ʾadam lamakom”). The ch expresses this by presenting an admixture of laws from every sphere—from worship to fairness in commerce, from legal proceedings to reverence for the Temple, from idolatry and the avoidance of pagan practices to family relations, from the use of the name of God in oaths to support for the needy, from the sanctity of first fruits to theft and fraud—all on equal footing; punctuating the separate paragraphs with the repeated refrain I am the LORD or I the LORD am your God, which is approximately equivalent to “because I, the Lord, say so.” The opening and closing vv. (2 and 37) provide the key to meaning: You shall be holy, for I, the LORD your God, am holy (v. 2):You shall faithfully observe all My laws and all My rules: I am the LORD (v. 37). These vv. resemble two that occur alongside each other in the next ch, 20:7–8. Only through faithful observance of God’s commands can the Israelite fulfill the sacred charge of being holy. This is repeated in Num. 15:39–40, recited every morning and evening as part of the Shema prayer, where the function of the fringe on the tallit is that one may “look at it and recall all the commandments of the Lord and observe them. . . . Thus you shall be reminded to observe all My commandments and be holy to your God.” Through this miscellany of laws H expresses the idea that through the performance of all commanded deeds and the avoidance of all prohibited actions, all Israelites are able to absorb the effusion of the divine Presence in their midst (see 6:11) and be holy. A number of rabbinic and modern interpreters, noting that the prohibitions of idolatry (v. 4), theft and falsehood (v. 11), and false witness (v. 12), along with the command to keep the Sabbath and to revere one’s mother and father (v. 3), are included in this collection, have suggested that this ch is the Priestly version of the Decalogue (see Exod. ch 20; Deut. ch 5). This is unlikely. The Priestly literature is completely unfamiliar with the Decalogue tradition; there is no logical explanation for the missing commands; and the six scattered parallels are outweighed by the remainder of ch 19, which does not resemble the Decalogue at all

 

2: You shall be holy, for I, the LORD your God, am holy: This is the caption; what follows is its elaboration. Later interpreters often took it as a general command to emulate divine attributes such as compassion and forgiveness (“imitatio dei”). But “holy” in the Bible does not refer to superior moral qualities. God’s holiness is His essential “otherness,” His being separate from all that is not divine; humans are not called upon to be holy in this sense (the text does not say “as I am holy”). Holiness in humans, as in time, space, objects, and speech, is the state of belonging to the deity, being designated God’s “personal” property. In the non–Priestly tradition Israel is holy simply by virtue of having been chosen (see Exod. 19:5–6; Deut. 7:6; 14:2, 21). In Priestly thought, holiness is the desired result of an effusion of God’s immanent Presence (see Exod. 29:43), which, according to H, Israel must actively absorb by performing the commandments.

3: The legislative part of the ch leads with a command pertaining to the ethical realm, reverence for parents, alongside one obviously belonging to the sacred sphere, the Sabbath, together with the formulaic I the LORD am your God. Revere: The Rabbis correctly sensed that this differs from “honor” in Exod. 20:12 and Deut. 5:16; the Decalogue refers to the do’s; this v. refers to the don’ts. And keep My sabbaths, see 23:3.

5–8: See 7:11–21. This refers to the well–being offerings of the votive and freewill types (see 7:16–18; 22:21–23). The third type of well–being offering, that of thanksgiving (see 7:12–15) is mentioned in 22:29–30, marking the close of this section of H (chs 19–22).

7: It is an offensive thing, see 7:18. It will not be acceptable, correctly, “it will not be accepted.” See 1:3; 7:18 n.; 22:17–30.

 

8: He has profaned what is sacred to the LORD: This theme connects the passage with the holiness motif. Cut off from his kin, see 7:20, 21.

9–10: Four prohibitions, two in the field and two in the vineyard. The first in each pair is observed while reaping, the second during ingathering. All lead up to you shall leave them for the poor and the stranger. The command to care for the needy is fulfilled by inaction. I the LORD am your God transforms social legislation into a sacred act. Cf. Deut. 24:19–21. The stranger, see 16:29.

11–18: Four two-v. paragraphs, each one ending with I am the LORD, indicating that decency and honesty, ostensibly pertaining to interpersonal affairs, are in fact divine concerns. All four deal with matters of conscience: Since all of the crimes are to some degree committed in secret, their perpetrators imagine that they will go undetected. The progression is from the crimes most difficult to conceal to those which can never be proven and whose victims have no remedy whatsoever, leaving detection and punishment in the hands of God alone.

 

;o)

[gbjohnston]

HCSB is the default resource at my university and seminary. I'd love to see the notes available in Accordance.

[Fabian]

HCSB is the default resource at my university and seminary. I'd love to see the notes available in Accordance.

Same for the Elberfelder.

 

Greetings

 

Fabian

[Daniel Francis]

HCSB is the default resource at my university and seminary. I'd love to see the notes available in Accordance.

 

The importance of HCSB and NOAB in university circles means they are sorely needed in Accordance. In most university courses dealing with the Bible (this is hardly a in depth look I have only looked at a couple dozen course and this was a couple years back) I have seen requirements for one or the other appears if not required they are recommended. Now university students may not be the core audience of Accordance but it would help to make it the first choice of university students if they were available. I still shudder to know people are reading the NOAB on their kindle app when you have virtual no good options there a dead text little more useful than a paper edition.

 

-dan

[revmjcarlson]

Agreed! Should be a high priority

[Alistair]

FWIW my (second) university course recommended the NOAB but over the three years I barely looked at it.

 

I don't mean that as a reflection on the NOAB, more a comment on the nature of my course (with which I was not especially enthused), and the observation that most of the biblical studies type of stuff I had already done in my undergraduate degree.

 

And perhaps it is a more positive comment on the fact that I had other resources available already including digital resources such as Accordance, and a massive swathe of commentaries and Bible/theology dictionaries and encyclopaediae.

 

Now I am in full-time pastoral ministry (and no longer in teaching in Bible college) I find myself returning most often to the notes and I took and the teaching I received from a one-year Pentecostal Bible college, and not from the four years spent as an undergraduate or the three years spent as a post-graduate with ministry training.

 

Funny old world.

[ukfraser]

Pre accordance (do you think there should be new common eras, eg B.A. & A.A.?) I was advised to get noab because it has the nrsv which is what we tend to use in the church of england. I didn't. However, when i was licensed, i was presented with the new jerusalem new testament. But while it is newer, it doesnt contain the study notes of my standard jerusalem bible (which i have had re-bound after the covers fell to pieces, an old adage, bibles that are falling to pieces are read by people who aren't) so has been passed on.

 

I was advised to get the oxford bible commentary because it was newer but personally didnt find it added anything to my peake's commentary on the bible which i had been using since the 70's. My wife still uses it though i dont.

 

But i am pleased to see that people training in nottingham are now recommended to get the jewish study bible and jewish annotated new testament, both of which are available in accordance and both of which do bring different insights to the text and both of which i bought as hard copy before duplicating them in accordance.

 

Personally, i have got to the stage where i have enough study bibles and single volume commentaries, particularly in english and hear the cry from those who want more modern languages resources in accordance though am also mindful of the need for recommended resources for our current students. (But remain sceptical about some course recommendations and feel that they are often there purely because they have to reccomend something.)

 

I would probably get noab but am finding that the esv is a gem of a study bible and available in accordance

 

In the interests of completeness (and hoping it doesnt exceed the permitted word count but it also has some good maps).

 

Esv study bible

19:1–37 Call to Holiness. In ch. 19 the Lord strongly commands the people (including the priests) to become holy in their practice, as he is holy (v. 2). One becomes practically holy by observing all the following negative and positive commandments. Some of the commandments in vv. 3–18 are similar to the Ten Commandments (Ex. 20:2–17), and the topics in this chapter show that holiness must be practiced in every sphere of one’s life. Some of the rules are grounded in the fact that the Lord is the One who saved the Israelites from the bondage in Egypt. Many of these rules (e.g., Lev. 19:9–18) are oriented toward the Israelites’ functioning as a loving community, serving one another’s well-being.

19:1–4 Holiness here refers first and foremost to the essential nature of God. The term holy means “set apart, unique, and distinct,” and holiness in humans ordinarily refers to their being set apart for service to God (see note on Isa. 6:3). Human holiness is the imitation of God, i.e., becoming and acting like him.

19:5–8 Sacrifices are to be made in a specific way, namely, according to God’s commands. If they are not carried out in the prescribed manner, then the offerer has profaned that which is holy.

19:9–10 Thorough harvesting may reflect coveting and greed. Caring for one’s neighbor and helping provide for the poor and the sojourner displays holiness. (For a literal observance of these rules, and for kindness that goes well beyond the simple legal requirement, see Ruth 2.)

19:11–18 This section refers often to the Ten Commandments. Holiness requires that a person keep the Word of God and, in particular, the fundamental moral law enumerated in the Ten Commandments.

19:11–12 Dishonesty in human relationships is prohibited. When someone swore an oath, he would do so by invoking the name of the Lord. To swear … falsely, therefore, was to disregard the holiness of God’s name and thus profane it.

19:13–14 The prohibition against oppression is exemplified by two cases: delay in paying the wages of the hired servant and insulting the physically disadvantaged.

19:15–16 Justice and righteousness must prevail in the Israelite legal system. No favoritism is permitted; the poor and the great are to be treated the same in a court of law.

19:17 To hate in one’s heart is prohibited; one should rather reason frankly with his neighbor (cf. Prov. 27:5–6). The instruction is followed by a warning: lest you incur sin because of him. Scholars debate the relationship between reproof and incurring sin, but this probably has to do with a situation in which one who refuses to “reason frankly with his neighbor,” helping him to see his sin, would share in the guilt of the neighbor’s sin when it is committed; it might also suggest that to fail to “reason frankly” will result in bitter feelings that will overflow into sinful action.

19:18 The instruction and warning of v. 17 is developed in a heightened way. you shall love your neighbor as yourself. To love one’s neighbor as oneself is a fundamental principle of the Torah, God’s law. Both Jesus and Paul teach that it is a foundational tenet for how believers are to treat one another (Matt. 22:39–40; Rom. 13:9; Gal. 5:14), while James calls this the “royal law” (James 2:8). In Matt. 5:43, Jesus cites a distortion of this rule in order to restore the rule to its rightful place.

19:19–37 Holiness means more than mere separation, but it always signifies that something is set apart in its proper sphere. In this section, this principle is applied in a variety of areas of life, such as in agricultural practice in which two different types of seeds are not to be planted together.

19:19 Two different kinds of domesticated animals are not to be crossbred, and two types of cloth are not to be woven together. Ceremonial holiness requires that things stay in their proper sphere, just as Israel must observe its separation from the nations (20:22–26).

19:20–22 The concept of holiness governs sexual relations in Israel. It requires that a fair judgment be conveyed in legal matters pertaining to adultery and promiscuity.

19:23–25 In the land of promise the fruit of the tree must not be eaten for the first three years (v. 23). In the fourth year it is holy and an offering of praise to the LORD (v. 24). Only in the fifth year can it be eaten (v. 25). Forbidden literally means “uncircumcised,” and so the law of the land is being compared to circumcision. As a child is not to be circumcised before the eighth day, so the fruit on a tree is not to be plucked or eaten until after the third year.

19:26–31 These are all practices of the Canaanites. Holiness requires Israel not to act like the pagans in any areas of life.

19:33–34 Since the Israelites had been strangers in Egypt and knew what it was like, they ought to treat the strangers living among them just like themselves. In this regard the commandment in v. 18b is broadened beyond one’s own countrymen to foreigners (cf. Luke 10:29–37).

19:35–36 In a summary way the rule in v. 15—avoid injustice and partiality; judge in righteousness—is taken up again and applied to commercial transactions.

19:37 observe all my statutes. This sums up the entire chapter. Cf. 18:5

Edited August 4, 2017 by ukfraser

[Daniel Francis]

ESVSB is great as is NiV Zondervan, I am not saying we have no good SB in Accordance just that expandng it with different opinions and approaches is good. Indeed while the variety is better expressed in many ways in commentaries the Study Bible is an inexpensive way to get a brief alternative view. The Othodox Study Bible is a great example this is a very find resource I wish everyone had. It is an inexpensive enough volume to allow every Christian a chance to gain an understanding to this important part of the Church. I can recommend it for everyone because it is well done and affordable. If we had a large Othodox set of commentaries it likely would have much more to offer but there are less people who will say I want this for a different opinion. The HCSB in many ways is an alternate to the Anchor Bible. Covering the Bible often to a similar approach now AB is so expensive and seen often at odds with people's theological views as to be something a fundamentalisic believer for example would not want but very well might buy the HCSB to give them the viewpoint of more critical scholastic approach.

 

-dan

[Gedalya]

I see that you are having a harper collins sale.  But what about the notes to the harper collins study bible?  Why are they not available??

[Daniel Francis]

It is a good question Gordon.... Accordance may be pursuing it or it is possible HarperCollins prefers to keep their notes as an exclusive to their own software... There is also a possibility that like the NOAB HC wants a prohibitive high amount to allow it to be developed. These are all just guesses, but I am fairly sure that the lack of HCSB is not an intentional rejection but more of a "not yet" or a "not able"... If Accordance are in talks for it they may wisely not say anything to compromise negotiations however someone with Accordance may be at liberty to say something more official. 

 

-dan

[Helen Brown]

We have not (yet) licensed that Study Bible, sorry! It seems that there is no end to the making of Study Bibles, and we simply cannot carry all of them. They also take rather a lot of effort to convert for Accordance, and tend to carry high royalties.

[Daniel Francis]

I understand it's got to be a tough call about what to go after.... but it does always feel like we get most every Zondervan Study Bible released (I know its not all of them) it would be nice to get the occasional one from a different viewpoint like the HCSB or the CEBSB (which is less scholastically based but I think I would get more use out of). That said when the majority of your uses are from a more evangelical base (pure speculation but a fairly safe one), I understand why you are going with more ones from an Evangelical viewpoint. I personally cannot see myself buying another Zondervan or Crossway Study Bible. However Common English Bible Study Bible I would for sure and there isa maybe for Harper Collins Study Bible (it is a maybe because I have it Olivetree and am not 100% sure whether duplicating it is something I would see as needful).

 

-dan

Edited December 4, 2017 by Daniel Francis

[R. Mansfield]

Good News! The New Oxford Annotated Bible, 5th edition (mentioned a couple of times in this thread), is now available for Accordance!

[Dr. Nathan Parker]

Reviving this topic to see interest. Probably not, but we'll see.

[mgvh]

HarperCollins, New Oxford Annotated, SBL Study Bible, Access Bible... are all worthwhile commentaries. I'd maybe wait, however, because they are probably going to be coming out with NRSVue editions. (I'm one of the contributors to the Augsburg Fortress Lutheran Study Bible, and I know there will be a NRSVue update coming.)

[Dr. Nathan Parker]

Good to know. Thanks!