Alphabetic Weirdness

I’ve spent the last 45 years manipulating text and creating digital books and Bibles. This has resulted in an interest in (or at least familiarity with) the history of the English language, the English alphabet, the nature and limitations of translating from one language to another, and all manner of other esoteric questions of orthography (spelling), grammar, and vocabulary.

I frequently have to interact with Christians who have deeply held beliefs about the superiority of the 1611 “Authorized Version” of the Bible — otherwise known as the King James Version. I’ve written at length about our history with (and the history of) the KJV text. Today I want to talk about a few oddities you’ll find in the first editions of the KJV. These demonstrate weird aspects in the history of our alphabet — weirdness that we see every day and don’t even think about it.

KJV and Early Modern English vs. Modern English

The KJV was written in Early Modern English (EME), the immediate predecessor to our Modern English. For the most part, EME is very understandable to today’s readers. A couple of the most obvious stumbling blocks one runs into when reading the KJV are semantic shift and non-standard orthography.

  • Semantic Shift: The meaning of many words has shifted over time. Consider “prevent” and “meat” — these originally meant “precede” and “food”, respectively.
  • Flexible Spelling: Writers and printers at the beginning of the 17th century had a general laissez-faire attitude toward consistency of spelling. In Matthew 3:1-3, John the Baptist is “preaching in the wildernesse” in the first part of a sentence, but “crying in the wildernes” at the end of the sentence. Nobody found that odd.
  • Orthographic Expansion: Today’s word “son” might be spelled “sonne” in the KJV, and “he” might be spelled “hee”.
  • Orthographic Variation: “Have” is spelled “haue” (but pronounced just as we do it today), “James” is spelled “Iames” (but again, pronounced “James”), and “eye” is spelled “eie”.

Same Sound Different Letters; Same Letter Different Sounds

The last point is the one I’m interested in today. The letter “U” could function as a vowel in “communication” or as a consonant with the “V” sound in words like “haue”. Similarly, “V” might be a consonant in “vary” but have the “U” sound in “vpon”.

A similar thing is seen with “I” and “J”, but on steroids. In the early 17th century, “J” was “I”. So you said “just” but spelled it “iust”. You said “Jesus” but spelled it “Iesus”. You said “judge” but wrote “iudge”. By the time of Samuel Johnson’s famous English dictionary in 1750, this had changed slightly. “I” and “J” were still the same letter, but when you wanted the consonant sound of “I” (the sound we associate with “J”), you wrote the “I” with a “hook” at the bottom. If you want to look up the word “jabber” in Johnson’s dictionary, you turn to the page with the big “I” at the top. If you try to find “J” you’ll discover that “K” immediately follows “I”. (For a real trip, try to find “ulcer”. Hint: It comes after “vizard” in the “V” section. And there are no words in the English language of 1750 that started with “X”, even though there’s an entry for it.)

Glad That’s Over! Thank You, Modern English!

Our first reaction to this is to think, “I’m so glad we straightened out all that nonsense.” Yes, English spelling is hard to master, but there is a right way to spell each word, even if you don’t know it. “I”, “J”, “U”, and “V” are all their own letters, and we even have some words that start with “X”. Yes, we are the people, and wisdom will die with us (Job 12:2).

But wait. Let’s go back to “I”. An untruth is a “lie”. But when a person is in the act of speaking an untruth, they are “lying”, not “lieing”. At the end of your life, you “die”. The act of doing so is “dying”.

And consider “truly” and “deadly”. When we want the “ee” vowel sound at the end of a word, we use “Y”, not “E” or “I”. And it’s not just at the end of words — sometimes “Y” replaces an “I” in words like “myth” or “system”. So “Y” appears to be a vowel.

Except when it’s not. In “you”, “yawn”, and “yule”, “y” is a consonant. So just like the KJV’s “I” that is sometimes a vowel and sometimes a consonant, our “Y” is sometimes a vowel and sometimes a consonant. It’s “weird” when the KJV does it. It’s everyday English when we do it.


Bonus wisdom: I just figured this out; you probably already know. In Koine Greek, both ο and ω have the close-mid back rounded vowel sound you hear for “o” in a word like “more”. But omicron (ο) is “micro-O” and omega (ω) is “mega-O”. The difference is in how long you voice the vowel. O-micron is “small” and O-mega is “big”. One is short and one is long. And you thought your writing system was weird.

When and How Should We Celebrate the Lord’s Supper?

I realize that to a lot of people, this isn’t a question. The celebration of Communion, the Eucharist, the Lord’s Table, the Lord’s Supper, or whatever you want to call it, is dictated by the rules of one’s church tradition or denomination. The physical and spiritual properties of the elements (bread and wine) are similarly thus defined. But for those of us who try to practice a faith defined by the Bible and specifically the New Testament and who have no higher ecclesiastical authority, such questions are not only appropriate, but necessary to ask.

Jewish Origin of the Celebration of the Lord’s Supper

The Lord’s Supper (I’m going to call it that, since that’s the name with which I’m most familiar), originated during Jesus’ last Passover meal with his disciples. The bread used at the Passover meal was unleavened bread, known as matzah in Hebrew. Leaven symbolized corruption or sin, so the absence of leaven in the bread could be seen as a symbol of purity. During the Passover Seder, there are typically three matzot, and the middle one is broken and later consumed as the afikoman. Some see a connection between this practice and what Jesus did at the Last Supper when he broke the bread and said, “This is my body.” The unleavened bread symbolizes Jesus’ sinless nature and the broken bread, his broken body.

Wine is a standard part of the Passover Seder, with four cups being consumed at specific points, each representing different aspects of the Exodus story. The cup that might be most closely associated with the Lord’s Supper is often thought to be the third cup, known as the “Cup of Redemption.” Jesus used the wine to symbolize his blood, saying, “This is my blood of the covenant, which is poured out for many” (Mark 14:24). This can be seen as aligning with the themes of redemption and the establishment of a new covenant.

The Lord’s Supper takes these elements from the Jewish Passover meal and imbues them with new meaning, connecting the story of the Exodus and God’s covenant with Israel to the new covenant in Christ’s blood. The bread and wine thus become symbols of Jesus’ sacrifice, his role as the sinless Messiah, and the redemption offered through his death and resurrection. It’s a powerful linkage of the Old Testament with the teachings of Christ, reflecting a continuity in God’s salvific plan.

The Christian Agape Feast

The book of Acts describes how the church quickly spread beyond the borders of Judea and into the Roman world, especially through the ministry of the Apostle Paul. By the time he writes to the church in Corinth, Christians are celebrating the Lord’s Supper as part of a communal meal as described in 1 Corinthians 11 (and perhaps mentioned in Jude 12). For these Gentiles, the breaking of the bread and sharing of the cup that memorialized the Lord’s death was still part of a bigger meal, but was separate from the annual Jewish Passover. These meals appear to have have been frequent — perhaps as often as daily (Acts 2:43-47), or at least weekly (Acts 20:7).

Timing of the Agape Feast or Lord’s Supper Through History

We tend to think of Sunday as a “holiday”, like the Jewish Sabbath day, and unless we think about it, assume that first-century Christians met on Sunday morning like we do. But Sunday was a work day for Jews and Gentiles alike. If the church met “on the first day of the week”, it would have been early in the morning or late in the evening (when parishioners were likely to fall asleep and fall out the window — Acts 20:9).

In AD 112, Pliny the Younger describes Christians meeting for a communal meal before dawn, but does not specifically mention any celebration of the Lord’s Supper.

Chapter 14 of the Didache (late 1st or early 2nd century AD) discusses gathering on the Lord’s Day to break bread and give thanks, but the text itself does not explicitly define whether this refers to the Lord’s Supper or a more general meal.

By the 4th century, the communal meal and Lord’s Supper celebrations have been separated, and for the most part, this practice continued to the present.

The Nature of the Elements

From about the 9th to 13th centuries, there is debate about the nature of Christ’s presence in the elements, and the doctrine of transubstantiation is formally defined by the Fourth Lateran Council in 1215.

In the 16th century, Martin Luther emphasized the real presence of Christ “in, with, and under” the elements, rejecting the philosophical explanations of transubstantiation but still affirming Christ’s real presence.

Those of us outside the Catholic and Protestant traditions, meanwhile, continue to see only a symbolic presentation of Christ in the elements, rejecting any suggestion that it is necessary to re-sacrifice Jesus by breaking his body and spilling his blood.

Conclusion

To me this very interestingly breaks down into a question of where in church history you draw the line on the “evolution” of the celebration of the Lord’s Supper. Those of us who reject any form of transubstantiation still practice the ordinance of the Lord’s Supper separate from any larger meal and with a great deal of solemnity and introspection. This places us somewhere between about the 5th and 8th centuries of Christian tradition.

To be completely honest, I’d like to see a return to the local church sharing a weekly, communal meal (a good old fashioned church potluck) during which their comes a point where unleavened bread is broken and shared, followed by a glass of wine (though I personally would prefer either unfermented grape juice or wine that has been diluted with water to reduce its intoxicating effect). This part of the meal could be preceded by and concluded with a prayer before the meal continues. I believe something like that might be more consistent with early church practice, and moves the line further back toward the original practice of the church.

Feel free to comment below. I’m more interested in why you practice the Lord’s Supper the way you do than what your particular flavor of Christianity dictates that you do.


Portions generated or verified by ChatGPT 4 by OpenAI.
Photo by Rey Proenza on Unsplash

God as Friend: The Use of Pronouns in the King James Version

As a young Christian, I spent hours listening to and reading from the King James Version. The archaisms and semantically shifted words that confuse modern readers became normal for me. So when God told Adam he had given him herbs and trees for *meat*, I understood without thinking about it that Adam wasn’t using them to make veggie burgers, but rather he had plants and fruit for food.

But it’s easy to get the wrong idea about how the English language was used by the KJV translators and as a result, come to wrong conclusions about the nature of the Bible and how it speaks about God.

-Eth Endings

For example, by the early 1600’s when the KJV was published, people were saying “walks”, “runs”, and “falls” for “walketh”, “runneth”, and “falleth”. The translators weren’t using the -eth forms of verbs to make them sound more stuffy and formal (the way we hear them today), but were rather borrowing the language of older English translations in order to make the text seem more familiar and traditional.

For example, the Tyndale Bible from 1525 (about 85 years before the KJV) had this for Matthew 17:15:

“Lord have mercy on my son, for he is frantic: and is sore vexed. And oft times he falleth into the fire, and oft into the water.”

The KJV of 1611 reads:

“Lord, haue mercie on my sonne, for he is lunatike, and sore vexed: for oft times he falleth into the fire, and oft into the water.”

The KJV retains the -eth ending as a callback to the Tyndale Bible.

Orthography

The other thing we obviously see is what appears to be a step backwards in spelling. The KJV spells “have” as “haue” and “mercy” as “mercie”. Most people don’t understand the degree to which English was in flux at the time. Spelling was definitely not standardized, though efforts were being made in that direction. People tended to spell as they spoke, so spelling might reflect a regional dialect or accent.

The problem comes when we try to cite the KJV as authoritative in one of these areas. We might make an uneducated assertion that “mercie” was the correct spelling or even preferred spelling on the basis of it being used instead of “mercy”. In reality, it’s hard to justify that position.

If this verse were written in the vernacular of 1611 (at least the vernacular of some of the people of that day), it would not be out of line to say it might read:

“Lord, have mercy on my son, for he’s mad and deeply troubled: for often he falls into the fire, and often into the water.”

This is much closer to the way we might write it today. Here it is from the ESV:

“Lord, have mercy on my son, for he has seizures and he suffers terribly. For often he falls into the fire, and often into the water.”

Second Person Pronouns — Thou vs. You

Another mistake we might make from the language of the KJV is to believe that God is being addressed with great respect through the use of “thee” and “thy” instead of “you” and “your”. Consider this passage from Psalm 25:

4Shew me thy ways, O LORD; teach me thy paths.

5Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

6Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

7Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.

English used to have “formal” and “informal” pronouns for “you”. This is comparable to “tu” (informal) and “usted” (formal) in Spanish. When speaking to a superior, one would say “You are correct; your will be done.” But when speaking to a child or a close friend, you would use the more intimate “thou” and “thy”. These informal forms sound exactly the opposite to us today. They sound stuffy and formal. But consider Shakespeare — throughout Romeo and Juliet, the various noblemen of Verona refer to each other as “you”. But when Juliet speaks of (actually, unbeknownst to her, to) Romeo, she uses more intimate pronouns:

O Romeo, Romeo, wherefore art thou Romeo?

Denie thy Father and refuse thy name:

Or if thou wilt not, be but sworne my Loue, And Ile no longer be a Capulet.

A better example comes a couple centuries earlier in The Canterbury Tales by Chaucer. Chaucer wrote in the Middle English Period (late 14th century). In The Miller’s Tale, there’s a scene between the characters Nicholas and Absolon:

Absolon: “Speak, sweet bird, I know not where thou art.” (This line uses “thou,” the informal singular pronoun.)

Nicholas (pretending not to recognize him and using the formal): “Who is it that calls thus? Who is it? You?”

In this brief exchange, Absolon uses “thou” in an intimate, playful manner, while Nicholas responds formally with “you,” establishing a social distance.

What’s Going On?

I believe the KJV transators intentionally refer to God using informal pronouns to make Yahweh seem more personal and accessible. I can’t prove it, but I would observe that Greek has different pronouns for “you” (the one person reading this blog article) and “you all” (all of you who read it over time). It doesn’t have “formal” and “informal” forms of second person pronouns. So the use of “thou” for God and “you” in many other cases isn’t necessarily following the original languages.

Further, as pointed out above, by 1611 “thou” forms had fallen out of popular use, so whatever was going on in the KJV was not following that trend.

Practical Steps for Effective Bible Study

Studying the Bible can be a deeply rewarding process, but it can also feel overwhelming due to the length and complexity of the text. Here’s a simple process that you might find helpful:

Pray: Start with a prayer for understanding and wisdom. This sets the tone and prepares your heart and mind for learning.

Select a Passage: If you’re new to the Bible, it’s easiest to start with the New Testament, particularly the Gospels, before moving onto the Old Testament. If you’re a seasoned Bible reader, a topical study might be interesting.

Read: Read the passage slowly and carefully. Consider reading aloud or listening to an audio version. Reading a passage more than once can also be beneficial.

Observe: As you read, note down what stands out. Who are the main characters? What events are taking place? What are the key themes or ideas?

Interpret: Try to understand the meaning of the passage. What is the author trying to communicate? How would the original audience have understood it?

Consult Additional Resources: Use study Bibles, commentaries, or Bible dictionaries for more insights and historical/cultural context. Bible study guides or a trusted spiritual leader can also provide guidance.

Reflect: Think about how the passage applies to your life today. What lessons can you take from it? How can it influence your thoughts, actions, and attitudes?

Journal: Write down your insights, reflections, and any questions that arose during your study. This not only helps you remember what you learned, but allows you to track your spiritual growth over time.

Pray: End your study time with a prayer. You can thank God for His word and ask for help in applying what you have learned.

Share: If possible, discuss what you’ve learned with others. This could be in a Bible study group or with a mentor or friend. They can offer valuable perspectives and insights.

Remember, studying the Bible is not about how quickly you can get through it, but rather about deepening your understanding and relationship with God. Take your time, be consistent, and don’t be discouraged if you don’t understand everything right away.


I’ve been exploring how ChatGPT can help me study the Bible. ChatGPT is an artificial intelligence language model developed by OpenAI. It uses machine learning techniques to generate human-like text based on the input it receives. It’s trained on a diverse range of internet text, but it doesn’t know specific documents or sources used in its training. As a language model, it generates responses to prompts and doesn’t have beliefs, opinions, or consciousness. It’s designed to assist with a wide variety of tasks, such as answering questions, writing essays, tutoring in various subjects, translating languages, simulating characters for video games, and much more. (It wrote this description of itself.)

I asked ChatGPT how to study the Bible and it produced this article. I made only two edits — adding the bit about choosing a topical study and moving “Journal” above the second “Pray” step. I continue to be impressed with what ChatGPT can do. The topic of this particular article is simple, but it wrote it without intermingling negative comments or opinions. It even acknowledged the importance of prayer.

The image at the top of this article was generated by DALL•E 2, another artificial intelligence program developed by OpenAI. While GPT-4, the technology behind ChatGPT, is focused on understanding and generating text, DALL-E is designed to generate images from textual descriptions.

From Bethlehem to Calvary: The Life of Jesus and Our Role as Believers

Following up on our last post, I asked ChatGPT 4 to summarize the life of Jesus as presented in the Gospels, then explain what the New Testament says our response to his life, teachings, ministry, and example should be. It generated a dozen titles for this article and I asked it to pick the best one. It picked the one you see above.

I then asked DALL•E to create an image that depicts an event in the life of Christ in a “realistic, Renaissance style” to use with this article. It seems to have depicted Jesus’ birth going on in his tomb while he teaches at some kind of a dog fight and a two lame men crawl to him to be healed. DALL•E has a ways to go, in my opinion.

The Life of Jesus

The life of Jesus Christ, as depicted in the New Testament’s four gospels, begins with His miraculous birth in Bethlehem to the Virgin Mary and her husband, Joseph. This event, heralded by angels and later celebrated by the visit of the Magi, confirms the fulfillment of Old Testament prophecies regarding the coming of the Messiah.

As an adult, Jesus is baptized by John the Baptist in the Jordan River, marking the beginning of His divine mission. This event is immediately followed by a forty-day period of temptation by Satan in the desert, which Jesus resists. He then commences His ministry in Galilee, recruiting His first disciples – Peter, Andrew, James, and John.

Among the most significant events during Jesus’s ministry is the Sermon on the Mount, where He delivers profound spiritual truths and moral guidelines, including the Beatitudes and the Lord’s Prayer. Jesus’s time on Earth is also marked by numerous miracles, demonstrating His divine power through acts such as healing the sick, casting out demons, feeding a multitude, and walking on water. He conveys His teachings through parables, offering lessons about the Kingdom of God, forgiveness, and love.

At one point, Jesus is transfigured on a mountaintop before Peter, James, and John, where He converses with Moses and Elijah, further affirming His divine nature. Eventually, He journeys to Jerusalem, resurrecting Lazarus from the dead along the way. His triumphant arrival in Jerusalem, marked by crowds greeting Him with palm branches, signals His role as the prophesied King.

During His final week in Jerusalem, Jesus cleanses the Temple and engages in heated debates with the Pharisees and Sadducees. He foretells His death and resurrection and, at the Last Supper, establishes the practice of sharing bread and wine as symbols of His body and blood.

The climax of Jesus’s life story unfolds with His betrayal by Judas, subsequent arrest, trial, and crucifixion under Pontius Pilate. However, death does not claim Him; on the third day, He rises from the grave, first appearing to Mary Magdalene, then to His disciples. After spending forty days further instructing His followers, Jesus ascends to heaven.

Although the Apostle Paul does not contribute directly to the gospel narratives, his epistles provide profound insights into Jesus’s teachings and their implications. Paul emphasizes Jesus’s role as the Messiah, advocating for justification through faith in Christ, the transcendence of the law by God’s grace, and the concept of the Church as the body of Christ. His teachings illuminate the transformative power of God’s love in Christ, the reconciliation between God and humanity through Jesus’s sacrifice, and the hope of eternal life offered by His resurrection.

Our Response to Jesus’ Life

In response to Jesus’ life, ministry, teachings, and example as depicted in the New Testament, there are several fundamental actions that individuals are encouraged to take.

The cornerstone of this response is faith, a deep-rooted trust in Jesus Christ as the Son of God and acceptance of His sacrifice for humanity’s sins. This faith goes beyond intellectual agreement, involving an inner commitment to Jesus as one’s savior, leading to salvation and eternal life.

Repentance is another pivotal aspect. It means turning away from sin, acknowledging our shortcomings, and striving to change our ways to align our lives more fully with God’s will. It’s an ongoing process of spiritual growth and moral improvement that Jesus’ teachings continually emphasize.

Love, as taught by Jesus, is central to the Christian response. This involves the Greatest Commandment: loving God wholeheartedly and loving our neighbors as ourselves. It means embracing kindness, compassion, and justice, reaching out to others in empathy and understanding.

Obeying Jesus’ teachings and commandments is another vital response. Adherence to His guidance involves ethical and moral conduct such as honesty, forgiveness, humility, and non-retaliation. It’s about living out the principles laid out in the Sermon on the Mount, embodying the values Jesus championed.

Jesus also calls for followership, a commitment to follow His example of humility, service, and sacrificial love. This means willingly bearing individual crosses, forsaking selfish desires, and potentially suffering for Christ.

Finally, Christians are charged with spreading the Good News of Jesus’ life, death, and resurrection to all people. Jesus commissioned His followers to share His message, to engage in evangelism and discipleship, leading others to faith and supporting them in their spiritual journey.

Overall, the New Testament presents a transformative response to Jesus’ life and teachings, calling for personal faith, repentance, love, obedience, followership, and commitment to sharing the gospel.

How Did it Do?

ChatGPT 4 did a good job summarizing the life of Christ and teachings of the New Testament, without adding a bunch of expected disclaimers about how opinions vary and that the authenticity of the accounts should be questioned. It also taught me and my spell-checker a new word, “followership”, which is the capacity or willingness to follow a leader.

Let me know what you think in the comments.

PocketBible 1.4.x for macOS Released

This is the original 1.4.0 announcement updated to mention features in 1.4.1 (released on May 26) and 1.4.2 (June 6). Updates are highlighted. If you downloaded 1.4.0 immediately after release, you’ll want to select Check for Updates from the PocketBible menu and follow the instructions to update.

As mentioned a while back, we had to make some changes to our Bible format that required PocketBible on all platforms to be updated. The macOS version is the first of these, mainly since it shares a lot of code with the macOS version of BookBuilder, which also had to be updated, and was the easiest version of PocketBible to test the BookBuilder changes with.

While we were editing the code, we took a look at the to-do list and made a number of other changes. Here’s what’s new.

Bug Fixes

When macOS is updated, there are inevitable little changes to various behaviors that affect apps in unexpected ways. We resolved some unintended horizontal scrolling in Study Panel, Open Book, and Cloud Library lists and adjusted the height of some message windows to accommodate text that was being drawn a little differently and getting cut off. We also made some changes to a toolbar button that wasn’t being drawn correctly. These still may be problematic in macOS 10, but they work a lot better in macOS 13.

When right-clicking on a Bible link, the Autostudy option on the context menu would sometimes do a word autostudy rather than a verse autostudy. We were able to fix that.

The third-party automatic update component we were using to install updates has always been flaky. We took this opportunity to remove it and replace it something simpler. Now you’ll be informed when an update is available and given the opportunity to download it, but you’ll have to exit PocketBible and complete the installation yourself. This amounts to opening the update and dragging an icon about 3 inches into your Applications folder. Much more reliable. It was only working about half the time before.

Enhancements

A few features were enhanced. The toolbar will look a little different due to changes in the way macOS handles toolbars. Because of those changes, 1.4.2 added an option (Settings > General) to control whether you’d like to adopt the new “unified” toolbar or stick with the “expanded” view from earlier versions. If you’re still using macOS X (version 10), you won’t see this option since the unified view isn’t available in that version of macOS.

Link preview pop-ups now use the same text size as your books, which will make them easier for some users to read. In version 1.4.2 we added a small gap to the right of the link, between the link and the pop-up, to make it easier to move off the link and dismiss the pop-up.

We also built this version as a “Universal App” to support both Intel- and Apple Silicon-based Macs. Newer Macs may notice a performance improvement.

New Features

We didn’t tackle anything huge because we have a lot of work to do on all the various versions of PocketBible, but we managed to squeeze in some new features.

Obviously, we implemented book reader engine 1.078 to support newer Bibles. You won’t see any benefit from that for a while, but it’s in there.

We expanded the types of links that will show a preview when hovering in both books and user notes. Previously, you would only see a link preview when hovering over a linked Bible reference. Now more types of links, including footnote links, will show pop-up previews. In 1.4.2 we added a half-second delay before popping up these previews so that you wouldn’t be inundated by pop-ups as you move your mouse across the screen.

Added menu items and toolbar buttons to toggle the “Sync Bibles/Commentaries” feature and to do a one-time sync to the current verse in the active Bible. This allows you to assign a short-cut key to that function and turn off the automatic feature so that you have the flexibility to scroll your Bibles independently but to sync them all up when you want to. We also added that one-time sync feature to the right-click context menu when you click on a verse.

We added the ability to hide the “Note” link that appears at the start of a verse that has a note. You can also turn off your highlights, or only highlight the verse number. This is similar to how the iOS version currently works.

Many users are confused by the way PocketBible applies a light highlight to a verse or passage that is the target of a hyperlink. You now have the option of turning that feature off. (You might find it unnecessary now that the hover feature works on more types of links.)

Links to document fragments were added to notes. If you know what you’re doing, you can add a tag of the form <a href="#name">see name</a> to link to a tag with its id value set to “name”. This is only implemented in the Mac version, so the links won’t do anything in the other versions of PocketBible until/unless it gets implemented there, too.

Controlling Location Sync

This is perhaps the biggest change, and was rolled out in 1.4.2. Users who have an active Advanced Feature Set subscription will have the option to control which of their Bibles and commentaries respond to changes in the active Bible. This will let you keep your commentary on the primary passage while exploring other passages with other Bibles.

Devotionals participate in a slightly different form of location sync. It’s always been the case that when you tell any one devotional to go to today’s reading that you can have all your other devotionals do the same. 1.4.2 added “first unread reading” to “today’s reading” with respect to this behavior. If you ask any one devotional to go to its first unread reading, you can ask other devotionals to follow. This is handy if you’re reading from more than one devotional book or reading plan each day. And if you have an active AFS subscription, you can control this on a pane or book level.

Dictionary sync didn’t change, but 1.4.2 added the option to exclude particular panes or dictionaries from normal dictionary sync. Again, you need an active AFS subscription to take advantage of this feature.

Advanced Feature Set Enhancement

The changes to location sync, described above, apply if you own the AFS subscription. This is the first new feature we’ve added to the AFS since it switched to a subscription, so if you own the “permanent subscription to the legacy AFS” you will not be able to take advantage of this feature. You need a subscription to do that.

How to Upgrade

If you’re running a version before 1.4.0, select Check for Updates in the PocketBible menu and choose the option to install and relaunch. If you have trouble with that, just go here and select the Download button. Download the file, find it in your Downloads folder, open it, and drag PocketBible into your Applications folder.

If you’ve already downloaded 1.4.0 or 1.4.1, select Check for Updates in the PocketBible menu and follow the instructions.

        

The Story of the Old Testament, by ChatGPT

I asked ChatGPT to recount the history of the Old Testament, without getting bogged down in the details — just focusing on the significant parts of the narrative. I then asked it for a creative but appropriate title for its work. I have to say, it pretty much nailed the assignment.

DALL•E kind of punted on generating an appropriate image, but hey; it’s just an AI so cut it some slack.

From Creation to Covenant: Unveiling the Tapestry of Ancient Israel

In the beginning, according to the Old Testament, God created the heavens and the earth, forming the world and everything in it. Adam and Eve, the first humans, were placed in the Garden of Eden but disobeyed God’s command and were banished from paradise.

The narrative then moves to the story of Noah and the Great Flood. God saw the wickedness of humanity and decided to cleanse the earth. Noah, a righteous man, built an ark and saved his family and pairs of animals from the floodwaters.

Next, the focus shifts to Abraham, who is considered the father of many nations. God made a covenant with Abraham, promising him descendants as numerous as the stars. Abraham’s son Isaac and his grandson Jacob continued the lineage.

Jacob’s twelve sons became the twelve tribes of Israel, and his son Joseph was sold into slavery by his brothers but rose to power in Egypt. Through a series of events, Joseph eventually saved his family and brought them to Egypt during a severe famine.

Generations later, the Israelites became enslaved in Egypt. God raised up Moses as their leader and used him to deliver the people from bondage. Through miraculous signs and wonders, God brought about the Exodus, leading the Israelites through the Red Sea and into the wilderness.

In the wilderness, God gave Moses the Ten Commandments and established a covenant with the Israelites at Mount Sinai. Moses led them on a journey towards the Promised Land, but due to disobedience and lack of faith, they wandered for forty years.

Joshua succeeded Moses as the leader, and under his command, the Israelites conquered the land of Canaan. They established themselves as a nation and settled in the Promised Land.

The Israelites went through a cycle of obedience and disobedience to God, with various judges rising to lead them during times of crisis. Eventually, they desired a king, and God anointed Saul as the first king of Israel. However, due to Saul’s disobedience, God chose David as his replacement.

David, a renowned king, established Jerusalem as the capital and desired to build a permanent dwelling place for God, but it was his son, Solomon, who built the magnificent Temple in Jerusalem.

After Solomon’s reign, the kingdom split into two: the northern kingdom of Israel and the southern kingdom of Judah. The prophets played a crucial role during this time, calling the people to repentance and warning of the consequences of their actions.

The kingdoms faced threats from various empires, leading to the exile of the northern kingdom by the Assyrians and the eventual destruction of Jerusalem and the Temple by the Babylonians. The people were taken captive to Babylon.

After seventy years, the Persians conquered Babylon and allowed the Jews to return to Jerusalem and rebuild the Temple under the leadership of figures like Ezra and Nehemiah.

The Old Testament concludes with prophecies of a coming Messiah who would bring salvation and establish an eternal kingdom. These prophecies set the stage for the events of the New Testament and the birth of Jesus Christ.

Why Your Tech Support Questions Go Unanswered

Have you checked your spam folder lately?

The most common reason that we are unable to help a PocketBible user solve a problem is that they have an over-aggressive spam filter, and it is redirecting all our helpful replies to the user’s spam folder.

This means that not only do they not ever see our answer to their problem, but they won’t see any subsequent email in which we tell them to check their spam folder. This problem happens about once a week. In most cases, the user eventually figures it out. But in the worst cases, they never do. We’ll get a message from them every day or two for a month, then they’ll curse us and give up.

Spam is an Inconvenient Fact of Life

Almost as long as their has been email, there has been spam. Various methods have been implemented to deal with it, but none are perfect. In particular, none of the fully automated methods are any good at all.

What this means is that you must manually go through all your spam every day even if it is being routed to a spam folder. Sorry to say it, but if you don’t do that, you will miss some measurable percentage of your very legitimate email.

That Applies to Us, Too

We hate sorting through spam as much as you do. We’ve been doing this for a very long time and have found the best we can do is install some kind of spam filter, then check its activity every single day. Fortunately the service we use (a link to which you’ll find a link at the bottom of this page) sends us a summary by email each day, so it’s fairly easy to scan in the normal course of business. Every morning, our tech support department gets a list of all the email that has been quarantined by our spam filter. They have to sort through it looking for email from customers. A couple times each week, we find messages that have been incorrectly categorized as spam. We release these from quarantine so that we can answer them.

We Answer ALL Tech Support Emails

If you ever send us a message and don’t get a response, you should immediately be suspicious of your spam folder. This is especially true if you use Yahoo for email. Their filters are very aggressive, to the point of even deleting email rather than delivering it to your spam folder.

We have people monitoring Tech Support tickets 7 days a week, 52.18 weeks per year. We answer every question even if it is just to ask you for more information. If you don’t get an answer from us, check your spam folder.

For Your “Allow” List

We send support email from [email protected], customer service email from [email protected], and marketing email from [email protected]. From time to time we send email to beta testers and VIPs (including any of you who have ever given us a High5!) from [email protected]. You might find it helps to add these to your email server’s “allow” list so that it will always get through. We do the same for you if we receive an email that gets incorrectly categorized as spam.

PocketBible for Windows Progress Update #14

Seriously, this should have been our first clue, right?

The last 3 months have been interesting. One of our ticking time-bombs exploded and we’re working hard to rebuild. Let me explain…

As we explained in the video that launched this project, when we originally designed PocketBible we put a lot of intelligence about specific Bibles into the program itself. This was done so that PocketBible could handle differences in versification between Bibles. A simple example is 3 John 14-15. These are two separate verses in some Bibles and are combined into verse 14 in other Bibles. As a result, if you highlight 3 John 15 in a Bible that has that verse but are reading a Bible that does not have that verse, we apply the 3 John 15 highlight to 3 John 14 (if it isn’t already highlighted), not because it’s the last verse of the chapter and there isn’t a verse 15, but because, in a 14-verse version of 3 John, verse 14 contains the contents of verse 15 and therefore is verse 15 (and verse 14).

3 John 13-14 (King James Version)3 John 13-15 (New American Standard Bible)
13I had many things to write, but I will not with ink and pen write unto thee:
14But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
13I had many things to write to you, but I do not want to write to you with pen and ink; 14but I hope to see you shortly, and we will speak face to face.
15Peace be to you. The friends greet you. Greet the friends by name.
Some Bibles split 3 John 14 into two verses (or, if you prefer, some Bibles combine verses 14 and 15 into one verse and call it 14).

Solving issues like this was originally done in the code. So there’d be a whole sequence of steps like, “If this Bible references is in 3 John and the verse number is 15 but the Bible you want to map it to has a version of 3 John that only has 14 verses, then set the verse number to 14.” This was fine when the number of these cases was relatively small. But as we added more and more Bibles, there turned out to be hundreds of these.

The solution was to describe all the mappings in a table containing the “from” book, chapter, and verse, and the “to” book, chapter, and verse for each weird situation. The data tables that describe this mapping are huge and complicated. There are between 1500 and 2000 of these “special cases” in PocketBible. And this is just one of the required data tables. There is another table that tell us which version of each book of the Bible is in each of the Bibles (so we can tell if a particular Bible has the version of 3 John with 14 or 15 verses, for example). Another table maps each of these different versions of the books of the Bible to their names. (So that we can tell that both versions of 3 John should be called “3 John”.) A variety of other data tables help us deal with these issues.

The problem with putting this information into PocketBible (whether directly in the code in a series of “if this then do this” statements or in tables that can be iterated and processed by code) is that anytime we release a new Bible with a new versification scheme for one or more of its books, we have to update every version of PocketBible. Currently that list would include PocketBible for iOS, Android, macOS, Windows Store, Windows Desktop, and the new Windows Version — six different apps would have to be modified. Three of those six share the code that contains these tables. That is, they all use the same code in the same language to process Bible references, and it is written in C++. So once we add a new Bible to the C++ code, the iOS, macOS, and Windows Desktop products are done. But the Android app is in Java, the Windows Store app is in C#, and the new Windows app is in JavaScript. So that means the same changes have to be made in 4 different languages, then 6 different apps have to be rebuilt.

Building the app for every platform is tedious, error-prone, and time-consuming. On top of that, over time it gets to where it can’t be done. We were still supporting PocketBible for Palm OS long after it got to where it was impractical to build a new version of the app. Ditto PocketBible for Windows CE and Pocket PC. And then there was PocketBible for webOS and Blackberry that were created by outside developers. In other words, this was just a bad design.

So in 2015 we decided to redesign our LBK files so that these tasks were not performed in the code, but were all described in tables that could be packaged with each Bible. That way, the app could look at each Bible as it was installed and if it contained a more recent version of these tables than what the app already knew about, it would update its tables with those contained in the LBK file. This would allow a new Bible completely unknown to PocketBible to be released and it would function as if PocketBible knew about it all along.

When we contacted the developer of the Windows Store app about these changes, he wasn’t excited about making them because of the time involved. And when we started digging into the old (old at that time; older still now) Windows Desktop code, we realized it would be all but impossible to update that app to include compatibility with these new Bibles. (Remember also that at this time it was unclear whether the Windows Desktop app was even going to continue to be used because supposedly the world was transitioning to the awful Modern User Interface paradigm of Windows 8. So it was unclear whether or not it would be worth the time to update it.)

We decided to go ahead with the new LBK Bible format anyway. It would just mean that new Bibles wouldn’t work on the Windows platform — at least not until the Windows Store version was updated. What we didn’t know at the time was that it never would be.

As you know, this became one of the primary motivations to re-write PocketBible for Windows. The new version already implements compatibility with the new LBK format for Bibles.

Psalm 68:11-14 NASBPsalm 68:12a-15 NAB
11The Lord gives the command;
The women who proclaim good news are a great army:
12“Kings of armies flee, they flee,
And she who remains at home will divide the spoils!”
13When you lie down among the sheepfolds,
You are like the wings of a dove covered with silver,
And its pinions with glistening gold.
14When the Almighty scattered the kings there,
It was snowing in Zalmon.
12aThe Lord announced the news of victory:
13a“The kings and their armies are in desperate flight.
12bAll you people so numerous,
14awill you stay by the sheepfolds?
13bEvery household will share the booty,
14bperhaps a dove sheathed with silver,
14cits wings covered with yellow gold.”
15When the Almighty routed the kings there, the spoils were scattered like snow on Zalmon.
This is the same passage in two different Bibles. Verse division is completely different and involves the rearranging of the text and suffixes on the verse numbers.

What we didn’t realize is that we had been lying to ourselves about no longer needing to update the code in PocketBible when a new Bible was released. There were conditions under which that lie was definitely true. But there were still small, special cases scattered throughout the code and not handled by a data table in the LBK file. For example, some Bibles contain verses with suffixes, like Isaiah 14:25b and Psalm 68:12a, 12b, 13a, 13b, 14a, 14b, and 14c. In the apocrypha, Sirach has a chapter called “Prologue” that is called “Forward” in some Bibles. Esther has chapters A-F in addition to its numbered chapters. While we could map all of these verses to their corresponding verses in other Bibles using the tables that we had moved into the LBK file, when we wanted to print out the Bible reference “Psalm 68:12b” there was a piece of code that got called to look at the stored verse number (which was 14 in this case — 12a was 12, 13a was 13, and 12b was 14) and return the correct “spelling” of that verse number (the 14th verse in Psalm 68 is “12b”).

This all came to the boiling point with the pending release of several new and updated Bibles. While updating the data tables that would make these new Bibles work on any version of PocketBible including the new Windows app, I realized I would also have to deal with some of the special cases in the code itself. And that meant doing the very thing that we had told ourselves we’d never need to do again — simultaneously updating the iOS, Android, macOS, and new Windows versions of PocketBible.

The only reasonable plan forward is to finish what we started back in 2015. So for the last couple of months I’ve been working in both our BookBuilder app and the macOS version of PocketBible (since its code is easiest to work with while working on BookBuilder) to move special cases out of the code and into data tables, then adding code to write those data tables into the LBK file, then adding code to read them into PocketBible when necessary. For each special case in the code, the code has to be rewritten to use the data tables instead. All of this has to be tested and will have to be tested on each platform into which we roll this new code.

What this means is that once I finish doing this in the macOS version, I need to do the same in the iOS version (should be quick since it’s the same code that is used in both the macOS and iOS versions), then re-write it in Java for Android, then release all those new versions to their respective stores, then update the new Windows version (re-write for a third time, this time in JavaScript) and test it there.

So that’s what I’ve been doing so far this year. How’s your 2023 going?

Meanwhile…

In the meantime, we’re moving on to Advanced Feature Set features in the Windows version.

The ability to create saved layouts has been implemented similar to how it exists in the macOS version. You can create a new layout, give it a name, and it will appear as a tab across the top of the screen. These tabs can be dragged around to re-order them, and they can be renamed. This will get awkward if you have more than a handful of layouts, but should work for most people who would like to dedicate a screen layout to devotional reading and another to study.

Screenshot showing 3 layout tabs: “Default Layout”, “Greek and Hebrew”, and “Today”. When “Today’s Reading” is selected on the toolbar, we’re taken to the “Today” tab and our devotional goes to the reading for today (which was March 17, 2023). Note that the date at the top of the pane (January 1) is incorrect; this is a debug build with some diagnostic code in place.

Related to the above, we’ve added a toolbar button labelled “Today” that will activate a devotional and take you to today’s reading. If you have a layout named “Today”, this button will activate your layout named “Today” and show today’s reading in the active devotional. This is not unlike the same feature in the macOS version of PocketBible.

Setting voice preferences. Note that we’re running on a Mac here, so the available voices are those from macOS. They would be different on Windows.

Quite a bit of progress has been made on implementing a “Speak” feature. The app uses the synthesized speech voices built into Windows to read to you. You can read the selected text, the selected verse(s), or start reading at the top of the page and continue until you tell it to stop. Toolbar buttons have been added to control this feature. You’ll be able to choose your voice and the rate at which it is speaking. Different voices will be available for English, Spanish, and Greek, assuming you have them installed. This will all be similar to the macOS version, which uses the synthesized voices built into macOS.

Some smaller tasks have also been accomplished:

  • Ability to remove an installed book.
  • Solved some very tricky issues related to date calculations in devotionals.
  • More tricky issues related to going to a particular place in a book (say the reading for today in a devotional) and the program getting confused about where it was at.
  • Better detection of AFS subscription changes and how that affects options you may have selected that require an active subscription.

No, Not That Apple

Adam and Eve in the Garden of Eden by Wenzel Peter

Because we’re a Bible software company and because we produce software for Apple devices (iOS and macOS), we sometimes hear from people who are concerned because of Apple’s deep connections to evil and the influences of Satan. The most frequent evidence cited is the Apple logo, which is clearly the same apple from which Eve took a bite before handing it off to her husband, thus condemning all of humanity.

First of all, the fruit of the Tree of the Knowledge of Good and Evil was not an apple. Apples grow on apple trees. You’ve never seen a Tree of the Knowledge of Good and Evil, so you don’t know what its fruit looks like. Or tastes like. And the Bible just says “the fruit”, not “the apple”.

So we could stop there and move on to a more useful topic. But let’s continue.

The Original Logo

Ignoring for a moment that there was no apple in the story of the fall in Genesis 3, and therefore the Apple apple could not refer to the Eden “apple”, it’s reasonable to ask, “Then where did the Apple logo come from?”

The original logo of Apple Computer Co. was this woodcut. In it, we see Sir Isaac Newton about to “discover” gravity when an apple falls on his head. The story is undoubtedly apocryphal, but, just like we imagine naked Adam and Eve gorging themselves on apples behind conveniently arranged foliage, the image of Sir Isaac Newton sitting under an apple tree in his Sunday best while reading a book is how we imagine gravity being discovered.

The falling apple inspired Newton to think about gravity. The name “Apple Computer Co.” stands for inspiration and discovery. That’s what the company wanted to be identified with. Hence the incorporation of the apple (and Isaac Newton — a God-fearing Christian, by the way) into Apple’s logo.

The Modern Logo

Very early in their history, the folks at Apple discovered it was difficult to reproduce this complex image on their products. So they reduced it to the essential image of the silhouette of an apple with a bite taken out of it.

“Aha!” you might exclaim. “That’s the bite by which Eve disobeyed God!” You would exclaim that right before I smacked you upside the head and reminded you that the fruit of the Tree of the Knowledge of Good and Evil was not an apple, but rather was the fruit of the Tree of the Knowledge of Good and Evil.

No, the bite out of the Apple logo apple serves three purposes. First, it distinguishes the silhouetted apple from the similar-looking cherry (which is also not the fruit of the Tree of the Knowledge of Good and Evil, by the way). Second, it is a play on the word “byte”, the technical term for 8 bits of computer memory*. Finally, it is an homage to famed computer science pioneer Alan Turing, who died by his own hand and was found with a half-eaten apple at his bedside.

As tempting as it is to don my tinfoil hat and go looking for conspiracies behind every (apple) tree, I’m not biting. Not on this one. Sorry.


* A byte is 8 bits of memory. A half-byte (4 bits) is called a nybble. Yes, we computer nerds are a witty lot.