Complete Jewish Study Bible and TLV

[TCanji]

I'd love to see a Complete Jewish Study Bible as an Accordance module. Same goes for Tree of Life Version (TLV) that has recently been mentioned on this forum. Another Bible Soft. Company offers those on sale, but of course I'd rather have it in Accordance. In summation, are those modules possibly in the pipeline / on Accordance "to do" list?

 

Anyone else interested?
 

Thank you for your attention.

 

 

[ukfraser]

Tlv, yes interested but would be more so if it was tagged.

Complete study bible

 

Ihave the nt volume

 

https://www.accordancebible.com/store/details/?pid=JNT+Commentary

 

But have been disapointed with it finding the jewish annotated one to be far more useful.

 

https://www.accordancebible.com/store/details/?pid=Jewish+Annotated+NT

 

This with the jewish study bible are my go to

 

https://www.accordancebible.com/store/details/?pid=JSB

 

My preference would be for version 2!

 

https://global.oup.com/academic/product/the-jewish-study-bible-9780199978465?cc=us&lang=en&

 

But appreciate that they are different audiences and probably would get the complete one depending on price.

Edited February 2, 2017 by ukfraser

[Daniel Francis]

The complete Jewish study bible is less complete than I would like but interesting for sure... For example Job 2 has but 2 notes:

 

2:4 “Skin for skin!” This literally means “One limb for another.”

2:9 “Curse God, and die!” This is the first of three references to Iyov’s wife (cf. 19:17; 31:10). Although unnamed in the Tanakh, the apocryphal book Testament of Job identifies her as Sitis. Genesis Rabbah 19:12 compares Sitis to Eve who also urged her husband to sin.

 

-dan

PS: Lest I give the impression this resource has nothing to offer here is the article note that precedes the 2 notes I shared:

 

Satan in Jewish Thought

Job 1:6–7

There are two general ideas in Jewish thought about Satan. One downplays his personal reality and views him more as metaphor for the human impulse to sin. A most common rabbinical way to describe this is yetzer hara, often translated as “the evil inclination.” A prayer from the daily liturgy captures this understanding: “Let no evil impulse [yetzer hara] control us.” Since the Middle Ages, this philosophical understanding of Satan has predominated: it is the yetzer hara that tempts people, not the tempter himself, Satan.

Yet suggestions of Satan as a personal presence—one with great, though limited, power, determined to derail and destroy as much human goodness as possible—can be found throughout earlier Jewish literature, especially the New Testament. In the book of Job, Satan is presented as a personal presence, not yet cast from heaven but as an accuser of the righteous servants of God. He is presented as “a prosecuting attorney” among the heavenly court. As in much apocryphal, rabbinic, and New Testament material, his aims are malevolent. Though not equal with God in power, and thus without the capacity for independent action apart from God’s overarching will, Satan nonetheless has power. He seduces humanity to do evil. In 2 Enoch (in the Apocrypha), composed in the late first century c.e., Satan is presented as the seducer and lover of Havah (Eve), hurled from heaven together with other angels because of this iniquity. This is strikingly similar to Yeshua’s statement, “I saw Satan fall like lightning from heaven” (Luke 10:18).

The scholastic side of Judaism, particularly from the Middle Ages, sought to “defang” Satan as a personal malevolent presence, reducing him to a yetzer, a tendency toward the dark side with which all Jews and all mortals struggle. It is clear that Satan’s role, motivations, and ultimate defeat can be found throughout Jewish literature.

[Daniel Francis]

Here is what the original edition of the JSB second edition mentioned above has to say on the same chapter. Again it should be noted altoguh I will not quote it that there are introductory notes dealing with the first 3 chapters that expand what is stated here.

 

 

2:9: His wife: This is the first of three references (see 19:17; 31:10) to Job’s wife, who remains nameless. Second Temple Jewish literature and later Jewish, Christian, and Muslim exegetical literature tend to identify unknown and unnamed persons, often with known and named persons. In the apocryphal Testament of Job, Job’s wife is named Sitis, probably from “sitos,” Gk for “food” or “bread,” reflecting a tradition that Job’s wife supported him from her work during the time that his illness made it impossible for him to work. In 1st–century CE Pseudo–Philo (L.A.B.), and in Gen. Rab. Job’s wife was Dinah, the daughter of Jacob and Leah (see Gen. 30:21; ch 34). Thus, several later Jewish traditions develop and improve the image of Job’s wife. However, both the Church Father Augustine and the Jewish sage Rabbi Abba b. Kahana (Gen. Rab. 19:12) compare Job and his wife to Adam and Eve, noting that both men were urged by their wives to transgress and that Job, unlike Adam, withstood the test.

 

10: Shameless woman, Heb “nevalot,” plural of “nevalah,” translated “outrage” at Gen. 34:7 and “shameful thing” in Deut. 22:21, is a very strong term, referring in both of those texts to extramarital sex. Drawing on this connotation, the medieval Job Targum here translates “women who engage in premarital sex.” Many modern translations prefer “foolish,” however, without sexual connotations, though this may be too weak.

 

10: It is difficult to know how closely we should read the phrase said nothing sinful; might it imply, in contrast to 1:22, Job did not sin, that at this point, he harbored sinful thoughts, as suggested by one talmudic sage (b. B. Bat. 16a)?

 

11: Eliphaz and Zophar bear names associated with the Transjordanian peoples called Kedemites. Kedem was a traditional source of wisdom (see intro.). Temanite, Teman was a grandson of Esau, ancestor of the Edomites (Gen. 36:11). Shuhite, Shuah was a son of Abraham by Keturah (Gen. 25:1–2), and probably also stands for the Edomites. Zophar the Naamathite is probably from Sabean (Arabian) territory (see 1:15 n.). To console, Heb “lanud,” “to nod,” short for “to nod their heads” (Jer. 18:16), a nonverbal expression of empathy. Unfortunately, Job’s friends forgot their empathy; see 21:2.

 

13: Sitting on the ground for seven days resembles the Jewish mourning practice of “sitting shivʿah” (sitting for seven [days]). See Gen. 50:10 n {QUOTED BELOW}.

 

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds. The Jewish Study Bible. Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 9933.

accord://read/JSB#9933

 

10: It is un–clear why the state procession approached Hebron by way of Transjordan. Perhaps vv. 10–11 derive from a lost tradition that did not locate Jacob’s grave in the cave of Machpelah, as vv. 12–13 do, but spoke of an interment at the otherwise unattested site of Goren ha–Atad. Whether this is the case or not, the itinerary foreshadows the route Israel takes after their miraculous escape from Egypt, when they entered Canaan from Transjordan (Num. 33:1–49; Josh. ch 3). As God had promised (46:4), Jacob, in short, is given his own personal exodus. The Talmud derives from this verse the institution of “shivʿah,” the seven days of most intense mourning incumbent upon Jews who have lost close kin (y. Moʿed Kat. 3:5). Unlike the situation here, however, “shivʿah” begins after burial.

 

Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds. The Jewish Study Bible. Accordance electronic ed. (Oxford: Oxford University Press, 2004), paragraph 764.

accord://read/JSB#764

 

-Dan

[ukfraser]

Hi dan

Thanks for the above.

 

Do you mean this?

 

"Here is what the original edition of the JSB second edition"

 

We are still on original edition in accordance (1.6), would you also want second edition?

 

;o)

[Daniel Francis]

I would very much love to be able to upgrade to the second edition of the JSB, even if no discount could be offered.

 

-dan

[Daniel Francis]

I do apologize that I was less than clear in my posting above I have not even seen the second edition of the JSB but know its 40% larger and extensively revised. I heard an interview with the editor and was very excited to know it was out. I hope one day accordance can get it but then I have been waiting many years for them to get the NOAB too without luck.

 

-Dan

[ukfraser]

100% agree.

 

;o)

[TCanji]

Thank you, ukfraser and Dan ... appreciate your feedback! Btw I do have JNT Commentary and JSB and yes having JSB second edition would be nice to have in Accordance. Just recently came across Orthodox Jewish Bible found it to be an interesting translation - here's a link for a pdf download should you be interested http://www.afii.org/OJB.pdf

[ukfraser]

Many thanks tomi.

 

Interesting.

 

Have you looked at the jewish annotated nt? If not its well worth it in accordance but there are some really excellent interviews with the editor amy-jill levine.

 

;o)

 

https://www.accordancebible.com/store/details/?pid=Jewish+Annotated+NT

[theblackbluejay]

I am very much in favor of adding the 2nd edition of the Jewish Study Bible to Accordance!

[dmcelroy1]

The update and added information The Complete Jewish Study Bible should be a real winner for adding this module.

[R. Mansfield]

The Tree of Life Version is now available in Accordance. See today’s blog post for more information.