Back in October, 2014 we updated our King James Version text. We had taken some criticism for publishing a low-quality edition of the text which couldn’t seem to be traced back to any known edition of the KJV.
When we published that version, we intentionally left out the “words of Christ in red” feature, because the whole goal was to get to a pedigreed version of the text and red letters were not a part of the KJV text until relatively recently.
This didn’t go over well with folks who rely on red ink to know when Jesus is speaking. So we did more research to see if we could come up with an “authoritative” red-letter edition of the KJV on which to base our editorial decisions. To our surprise, we found one.
In 1899, Louis Klopsch (1852-1910), editor of The Christian Herald, was writing an editorial for his magazine when he read Luke 22:20: “This cup is the new testament in my blood, which is shed for you.” It struck him that a New Testament with Christ’s words written in “blood” would be both useful and highly symbolic. He approached his mentor, Rev. T DeWitt Talmage with the idea, and the men agreed, “It could do no harm and it most certainly could do much good.”
Right away they discovered that the KJV contains no quotation marks to delineate those words spoken by Jesus and separate them from those of the narrator or other characters in the story. It also occurred to them that there are instances in the Old Testament where it is believed that Jesus appeared to the Old Testament saints and spoke to them. Should those words be in red? What about the words of Jesus when spoken by others in the book of Acts or the epistles?
Klopsch had to make a few choices (such as in John 3:16ff) about where Jesus’ words end and the narrator’s begin. He opted to omit Old Testament christophanies, but to include New Testament quotes in red. The first red-letter New Testament was published in 1899, and an entire Bible, containing the red-letter New Testament, was published in 1901.
Laridian was able to obtain a 1903 New Testament and a 1913 whole Bible, each with Klopsch’s original red-letter text. The New Testament claims an 1899 copyright and the whole Bible, 1901. From these well-used pages we manually marked up our electronic text to indicate the words of Christ.
Soon after publishing our updated KJV last year we realized that the text we had worked from did not contain paragraph indicators of any kind. With a little effort we were able to find a source of that information that is consistent with the age and quality of the text itself, and have integrated that information into our text.
The King James Version has historically been printed with each verse starting on a new line, and a pilcrow (¶) marking the start of a new paragraph. We have followed that tradition, which means that in versions of PocketBible that allow you to display the text in paragraph form or one verse per line, you will always see the KJV text presented with each verse starting on a new line.
While some might argue that this format is jarring to the modern reader, we would point out that that KJV itself is “jarring” to the modern reader. We think there is great value in upholding the publishing traditions that add to the unique character of the King James Version of the Bible, and are very happy with the results of this effort to update our version of the text.
Most PocketBible users will see a note on the “Add/Remove Books”, “Cloud Library”, or “Download Books” screen in PocketBible to the effect that the KJV and KJV with Strong’s Numbers texts have been updated. Select the updated product to download it to PocketBible. Windows Desktop users will have to download the setup program for the KJV or KJVEC from the Downloads area of our website.
Trevor McKendrick is an atheist who wrote one of the top-selling Bible apps for iOS. A former Mormon, McKendrick saw an unserved niche market on the App Store and created a Spanish audio Bible to fill it. Now he’s banking over $100,000 per year selling the app. He compares the Bible to Harry Potter and describes Christians as people who learn the spells in the book and try to use them to heal their children. He compares them to people who teach The Lord of the Rings as real history.
Does it make any difference whether or not the people who create the products you use for Bible study agree with the materials they publish?
When I started writing Bible software in 1988 there were very few other products on the market. I purchased the King James Bible from Public Brand Software, a distributor of freeware and shareware programs for MS-DOS. While browsing their catalog (paper catalog — this was before the Web) I saw a Bible program called WordWorker and picked up a copy of that, too.
WordWorker was pretty impressive compared to other programs available at the time. My problem with it was that the programmer who wrote it was associated with The Way International, which denies key teachings of historic Christianity and adds a few of their own. They encourage severing ties with family and friends and living with other “believers” instead, which many argue qualifies them as a “cult”.
Coincidentally I had been unsuccessfully recruited by a member of The Way while in college. Noticing a strange-looking guy observing me playing pinball at the student union, I struck up a conversation and bought him a couple games (he had never played pinball). He invited me to join his “twig fellowship”. As a brand new Christian with very little foundation in the Bible, I struggled with figuring out if this was God’s direction or not. Fortunately I dodged that bullet, and got involved with a local church that had a strong emphasis on the Bible and Bible study, which is what eventually led me into developing Bible software.
It was difficult to get excited about using WordWorker because I felt like I was supporting a cult. Even if it coincidentally met my needs, it was hard to recommend to others or even use enthusiastically because I knew where it came from. One benefit of using Bible software that comes from a person with whom you share a common faith is that you don’t have to feel guilty about supporting something with which you disagree. You and I may not agree on every fine point of doctrine, and we may not share a common worship style preference, but I bet we’re closer to agreeing with each other on the fundamentals of the faith than you would be with an atheist.
I originally wrote my Bible study software as a tool for myself to use. Its features were designed to meet my needs, which I obviously knew well. I didn’t have to do any research to figure out what people who read the Bible wanted; I wrote what I wanted.
I took my Bible program (QuickVerse) to Parsons Technology in 1988, where, over the next ten years, I employed a couple dozen different programmers. Not all of them were practicing Christians, but they were good programmers. Jeff Wheeler (who would later leave Parsons with me to start Laridian) and I led the development of the program. Both of us were Bible-believing Christians who were not just developers, but users of the program.
Having real Christians write your Bible study app guarantees that it is designed to meet the needs of someone who really studies the Bible.
Parsons Technology was not a “Christian company”. It was a plain-old software company that happened to have a Church Software Division that published church management and Bible study software. Parsons was eventually purchased by Intuit (1994), which sold us to Broderbund (1997), which was purchased by The Learning Company (1998), which was purchased by Mattel (1999), which sold the Church Software Division to a dormant company that was rumored to have previously been a booking agency for Las Vegas acts (2000). During those years we were faced with a number of demands from our pagan overlords that compromised the quality of QuickVerse. They saw “unserved niches” on store shelves and wanted us to create products that were just old versions of QuickVerse with a new cover. They weren’t interested in meeting needs, but in making money.
This was the final straw for me. When it got to where creating Bible software was about duping people into buying old versions of our program at a cheap price because BestBuy or Costco was looking for 25-cent CD-ROMs to fill an end-cap, I bailed out and started Laridian in 1998.
Our goal has always been to focus on our customers and our product, not on creating a company to sell to the highest bidder. The features and reference materials you see in PocketBible come from customer feedback (and from our own needs as our product’s first customers). We bristle at doing things like renaming our product “@Bible” so that it pops up first in alphabetic search results on the App Store, or calling our program “Bible App” to cause it to come up first when you do a generic search for a Bible app, or seeding the store with identical products, all with different names, so it appears more often in your search results. This is what marketeers do to trick people into buying shoddy products. We aim for letting the quality and usability of our apps speak for themselves.
So another benefit of having real Christians write your Bible study app is that they’re not just seeing you as a rube who will spend their hard-earned money on a quickly thrown-together, shallow product, but rather they are committed to creating not just one download but an ecosystem of products that will meet your Bible study needs not only today, but for years to come.
I don’t have a doctrinal test for people with whom I do business, but I expect my Bible study materials to come from people who are as firmly committed to the Bible as I am. It’s not that they’re the only ones who I can trust to create useful products, but it is at least more likely that they’re doing a better job.
We occasionally receive reports from PocketBible users that a PocketBible Bible is missing a verse (or verses). These “errors” are usually discovered in a group Bible study situation. Following along as someone else reads, you realize that a verse appears to be missing in your Bible. But in this case, there is more to this than meets the eye.
What are these “missing” verses and why are they missing?
The numbering scheme for verses in the English Bible was first used in the Geneva Bible in the year 1560. This pattern was followed in subsequent English translations including the King James Version, published first in 1611. In the years since these Bibles were translated, many additional manuscripts have been found which predate those used by the translators of the Geneva and King James Bibles. Because of their age, these older manuscripts are believed by many scholars to more accurately represent the original documents. In many cases, however, they do not include all the verses that are in the more recent manuscripts.
Translations such as the New International Version, Revised Standard Version, and other newer translations take advantage of these more recently discovered manuscripts and therefore do not include all of the verses found in the older translations. Rather than reinventing a numbering scheme for the whole Bible, the translators decided to use the same verse numbers as the older Bibles but leave the missing verses blank (or move them into footnotes). The result of this is that several verses in these newer translations appear to be “missing”.
The affected verses are:
- Matthew 17:21; 18:11; 23:14
- Mark 7:16; 9:44,46; 11:26; 15:28
- Luke 17:36; 23:17
- John 5:4
- Acts 8:37; 15:34; 24:7; 28:29
- Romans 16:24
For the Revised Standard Version, in addition to the above list, there are other verses and points of interest:
- Matthew 12:47; 21:44
- Luke 22:43,44
- The order of Exodus 22 in printed form is 1, 4, 2, 3, 5. PocketBible displays these verses in numeric order: 1, 2, 3, 4, 5.
- James 1:7,8 was combined in verse 7 leaving 8 blank. 3 John 14 was split into 14 and 15.
Another point of view
Some are quick to jump on the idea that the newer translations are removing text from God’s Word and therefore are not to be trusted. It is important to note that it could just as correctly be argued that the older translations added text to God’s Word. Where one comes down on this argument depends on the nature of one’s own research, or on which scholars one decides to trust. We’ve determined it’s best to present a variety of options to you so that you can come to your own conclusions when choosing the Bible (or Bibles) that you find to be the most beneficial to your own spiritual growth.
If you enjoy learning about the history of the Bible, consider the PocketBible book: The Origin of the Bible by Philip Comfort.
We’ve just updated the text of the King James Version we use in PocketBible. Whether you’re a devoted reader of the KJV or only have it installed because it came bundled with your copy of PocketBible, you should welcome this move to a more pedigreed version of the text.
Laridian has long been criticized for the perceived lack of attention we’ve paid to our KJV text by those for whom the accuracy of this text is a major issue. The previous version of our text was from an unknown source and contained American spellings and modern replacements for many archaic words. In some cases, these aspects of the text went unnoticed but in others they were very apparent and called into question the quality of the rest of the text.
The most commonly cited problem was our use of the word thoroughly in 2 Timothy 3:17, where the original 1611 KJV uses the archaic word throughly. While it is the case that the word throughly is defined as “thoroughly; completely”, there are some who feel the original word conveys some additional meaning that is lost by the change to thoroughly. This, despite the fact that Vine’s Expository Dictionary says “For THROUGHLY see THOROUGHLY” and even Webster’s 1828 American Dictionary says “For this, thoroughly is now used”. This is just one example, though arguably the most significant, of about 100 spelling changes between our previous edition of the KJV and our newest release.
A Little History
The Authorized or King James Version of the Bible was the result of a project to revise the text of the Bishops’ Bible, which was the Bible of the Church of England at the turn of the 17th century. In 1604, a committee of fifty-four men were appointed to undertake the revision. Work was delayed until 1607, by which time only forty-seven of the original appointees were available to work on the project. The instructions given to the translators were to alter the text of the Bishops’ Bible as little as possible and to use the text of Tyndale, Coverdale, Matthew, Whitchurch, or Geneva when those translations agree more closely with the original Hebrew and Greek texts. The editors worked in several teams, each tackling a portion of the books of the Bible. When the work was complete, representatives of each group oversaw a final editorial pass through the text and two men worked closely with the printer to supervise the first printing in 1611.
A number of factors made it impossible for any two early print runs of the KJV to be identical. First, the printing technology at the time required that a single page be created by laying out individual pieces of type (each representing one letter, punctuation mark, or space) to create a form. Once the entire print run for that page was completed, the type was reclaimed to create the next page. By necessity, then, the second and subsequent printings of the Bible had to be re-set from scratch using the original documents or the previous printing as a guide. While errors in the previous printings could be corrected at this time, the resetting of every page made it possibile for new errors to be introduced. In 1725, printers at Cambridge University came up with the idea of making a plaster mould of an entire form, then using this to cast a metal stereotype or cliché from which identical subsequent prints could be made. This helped reduce the errors from constant resetting of the text.
A second source of variation in the text was the lack of a standard English orthography (spelling). Most people in the 16th and 17th centuries experienced reading vicariously — the actors in Shakespeare’s plays repeated his words on stage, and the clergy read the Bible aloud to the congregation. As long as the words could be pronounced in a way the hearer could understand, the spelling of the word on the page was irrelevant. It would be another 150 years before the idea of “standard” spelling and even the concept of a dictionary of the English language would come about. In the meantime, there might be two or more different spellings of the same word within one printing of the Bible (or any book for that matter).
To complicate this further, and because correct spelling simply wasn’t an issue, typesetters would add or remove letters from words to make them fit better on a line of type. This introduced another opportunity for variation.
Even after stereotyping made it possible for one publisher to maintain consistency between printings of the same book, each publisher created their own forms and thereby introduced their own changes into the text. Publishers also felt free to add or remove footnotes, change punctuation, and revise the spelling or word usage for their particular audience.
The result of all of this is that we have literally hundreds of different versions of the King James Version text on bookshelves around the world, created over a period of more than 400 years by dozens of publishers using a variety of printing techniques. Each of these is labelled “King James Version” and none come with a list of how they differ from the printing before them, let alone the original 1611 text.
The Age of Electronic Publishing
In the late 20th century it became possible for anyone with a high-speed scanner and optical character recognition software to create an electronic copy of the King James Version text — and they did. Our previous King James Version text was the product of one such person’s efforts. We don’t know which of hundreds of available versions of the KJV text they used, but we know it had Americanized spellings (honorable for honourable, razor for rasor, counseller for counsellor, etc) and modern proper names (Jeremiah instead of Jeremy or Jeremias, Noah instead of Noe, Isaiah instead of Esaias, etc.). It also used a number of modern words in place of their archaic counterparts (the previously cited thoroughly in place of throughly, privately in place of privily, food in place of meat, two in place of twain, etc.).
Laridian’s Historic Position
Because the KJV has been around for 400 years; because it lived through every significant improvement in publishing since moveable type; and because we could find no two KJV Bibles (especially from different publishers) which agreed with each other, we took the position that there was no “best” KJV text. In every case cited by a customer, we could find an example of a KJV Bible from a major publisher that agreed with our version and another that agreed with them.
Lacking an obvious answer to the question “Which KJV is the KJV?” short of the 1611 text (which nobody reads since it uses “u” for “v”, “j” for “i”, and something like “f” for “long s”, rendering it virtually unreadable), we turned to two authoritative sources. First was Cambridge University, which is the steward of the Crown’s copyright on the King James Version in the United Kingdom. During a conversation over a meal, I asked if they had electronic files for the “official” King James Version — assuming there was such a thing, perhaps in a vault buried deep under London. Had I not been paying for their dinner, I would’ve been laughed out of the room. They repeated much of what I’ve stated above, and added the fact that every publisher over the years has made their own “corrections” and changes to the text, including Cambridge itself. They could offer me no advice other than to use one of their more recent printings (for which they had no electronic files). Since that would carry no more weight of being “the” KJV than the one we already had, that seemed like a waste of time.
I next turned to Dr. Peter Ruckman, perhaps the most well-known authority on the “KJV Only” position. Dr. Ruckman argues not only that the KJV is the only accurate English Bible in existence, but that it supersedes the original Hebrew and Greek texts in any question over interpretation of the Word of God. According to Dr. Ruckman, translations of the Bible should be made from it, not from Hebrew and Greek. I wrote Dr. Ruckman a letter asking for his recommendations for an “official” text of the King James Version that would satisfy the requirements of his most vocal followers for an accurate text. Dr. Ruckman scrawled “IDIOT” over my letter and sent it back to me, with the comment “any Gideon Bible”. I pulled my Gideon Bible off the shelf and found it to be a modern English version, not the KJV at all. Of course, I don’t believe Ruckman was making the case that the Gideons were the Keepers of the Authoritative King James Version Bible Text, but rather that I could literally grab any KJV Bible off the shelf, even the free Gideon Bible I found in a hotel, and use it in our software.
When the appeal to authority failed, we simply settled into distributing the KJV that we had and left it at that.
The Pure/Standard Cambridge Edition
Once or twice a year we are contacted by PocketBible users who have a serious problem with our KJV (usually citing the use of thoroughly in 2 Tim 3:17) and encouraging us to publish “the” KJV (and threatening us if we don’t). None of these users have ever been able to point to a definitive, authoritative source for this text, but recently we were directed to two sources: The Pure Cambridge Edition (PCE) at www.bibleprotector.com and Brandon Staggs’ Common Cambridge Edition at av1611.com. Both of these sites claim to have done extensive research to produce an electronic edition of the text that matches that in use by Cambridge University Press around 1900-1910, down to the last punctuation mark, capital letter, and use of italics.
We downloaded these texts and compared them to each other. They differ in about a dozen places, none of which are anywhere near as significant as the use of thoroughly for throughly in 2 Tim 3:17. After looking at some other similar sources, we settled on a version of the text that draws mostly from the Pure Cambridge Edition except in a couple places where we felt the Common Cambridge Edition was better. (In particular, we hyphenate Elelohe-Israel and Meribah-Kadesh instead of creating the “camel-case” spellings EleloheIsrael and MeribahKadesh used in the PCE, and we chose to leave out the footers THE END OF THE PROPHETS after Malachi 4:6 and THE END after Revelation 22:21.)
It was fairly trivial to convert this text to PocketBible format. The hard part was merging Strong’s numbers into it, but we’ve done that to create an updated version of our King James Version With Strong’s Numbers product as well. This has the additional benefit of bringing these two texts into agreement with each other, as even our own KJV and KJV/Strong’s texts had disagreed in a number of places.
We’ve gained a new appreciation not just for the King James Version in this process, but also for the history of the English language and printing technology. The myriad variations on the KJV text had led us to “give up” and settle for what was easy. However, this project created the desire to produce something of historical validity and significance, even if it can’t be said to be “the” KJV.
While we don’t agree with those who argue that the KJV is the only English Bible we should be reading, we do agree that it has historical significance and that we should provide a version of it that meets with the approval of those who put it on a taller pedestal than we do. We believe this edition of the KJV for PocketBible meets that standard.
We’re considering publishing some earlier editions of the KJV just for their historical value. While we don’t find reading the 1611 text to be particularly edifying, we do find it interesting. For example:
“And as Moses lifted vp the serpent in the wildernesse : euen so must the Sonne of man be lifted vp : That whosoeuer beleeueth in him, should not perish, but haue eternall life. For God so loued yͤ world, that he gaue his only begotten Sonne : that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.”
I’m particularly intrigued by the shorthand rendition of the word “the” in “God so loued yͤ world”. This comes from the Early Middle English spelling of “the”, which was þe (the archaic letter thorn followed by e). When printed in the common black letter or gothic font, thorn looked very similar to y, and printers (especially in France where thorn did not exist in their alphabet) would substitute the letter y. When needed to make the words better fit on a line, the e would be placed above the y as you see here. (Another example is the word thou which was often shortened to yͧ.) It’s easy to imagine how yͤ became “ye” in “Ye Olde Book Shoppe”, and why “Ye” in this context should be pronounced with a “th” sound like “the”.
Anyway, I digress….
You can simply download the KJV from within PocketBible if you’re running PocketBible on a platform that supports that feature, or, if you have PocketBible for Windows Desktop, go to your download account at our site to download a new installation program for the KJV or KJVEC (KJV with Strong’s Numbers).
Back when I was at Parsons Technology in the late 80’s and 90’s I was attending a Baptist church. Somewhere along the way I picked up a copy of this little booklet — probably at a Jack Hyles or Curtis Hudson revival meeting. The Trail of Blood is a history of the church starting with the church in Jerusalem through the present day (well, through the early 1930’s, which is when it was written). What’s interesting about it is that it lays out ten or twelve distinctive doctrines that the author identifies as characteristic of Bible-believing Christianity and follows those doctrines — not the dominant churches of the day.
Whether you attend a Baptist church, consider yourself basically “baptistic” in doctrine, or are just interested in church history, this is an interesting book. I happened to think of it the other day, contacted the copyright owner, and discovered that it has recently passed into the public domain. So I quickly tagged it for PocketBible.
The Trail of Blood suggests that it was the Catholic church that split from the “true church” and points out that Protestant churches didn’t so much rise out of traditional Christian doctrine but rather Catholic doctrine, and that Catholics and Protestants together persecuted those who held to the doctrines that the author believes Paul and the early church would be most comfortable with.
Admittedly, this is a controversial title. (That’s why we didn’t make it free — so it wouldn’t show up automatically in everyone’s download account.) Obviously by suggesting that Catholics and Protestants are branches of the same, doctrinally flawed stock, he will offend most of Christendom. And contemporary scholars with access to more recent archaeological discoveries and historical documents would challenge his characterizations of some early groups of Christians. But the concept is an interesting one to consider and certainly worth dropping a dollar on to learn more. The historical chart it includes, showing the “trail of blood” through the centuries, is worth at least that much.
If it bothers you, skip it. But I think many of you would find it fascinating. In my case, while I no longer fellowship with a Baptist church, it was very formative of my understanding of the transmission of truth through the centuries.
Today I’ve been working on a new feature for PocketBible for iOS and one thing led to another, and, well, I ended up implementing a feature I didn’t know I was working on, and didn’t realize how much of it was already sitting there, waiting to be exposed to the user.
So the new feature I thought I was working on is the ability to “rename” your highlight colors. That is, you’ll be able to assign a topic to each color. Then when you highlight a verse, instead of seeing a list containing “Khaki”, “Cornflower Blue” and “Hot Pink”, you’ll see “Salvation”, “God’s Love” and “Prophecy”. We’ve been wanting to implement this for a long time. While we were upgrading our cloud synchronization protocol over the last few months, I added the ability to sync highlight color names with the server and we took advantage of that in PocketBible for Windows Phone and Windows Store. The plan has always been to roll that into other platforms as we have the opportunity.
While looking through the code that shows you your list of highlight colors (which I’ll have to modify to show you your user-defined names for those colors) I stumbled into a bit of code that Jeff wrote years ago but then “commented out”. (If we have code that we’d like to retain for reference purposes but don’t want to actually have the computer execute, we turn the code into a “comment” so it will be ignored by the compiler but still be there if we want to see it.)
Those of you who have been with us for a while know that Jeff was my programming partner for 27 years before his death from cancer in May 2012. It’s been a bittersweet year as I’ve had to deal with his passing while surrounded and immersed every day in code that he wrote. I keep running into little things that remind me of him, make me want to give him a call to talk about a problem, or give me a chuckle. So it’s always interesting when I run into a piece of code like this.
What this particular piece of code did was add three additional highlighting styles to the list of colors you can highlight with. These are “underline”, “strikeout”, and “underline+strikeout”. Those look like this,
this, and this, respectively.
Now, why would you ever want to strike out a verse? That’s a good question and takes me back fifteen years to the days of the Palm operating system when cameras were cameras, phones were phones, and “portable digital assistants” were all the rage. In those days, color displays were luxuries that cost money, size, weight, and battery life. So most of those devices had monochromatic screens.
On color screens, we could highlight a verse with a background color. But what could we do on these black and white screens? Since our text was coded in HTML, and since HTML offered simple styles like bold, italics, underline, and strikeout, we decided to use those. We ended up not using bold and italics because they could cause the text to re-wrap when they were applied, and in those days of wimpy processors, it just took too long and was disturbing to see. That left us with underline and strikeout, so that’s what we used.
As time has gone on, we’ve gotten to where we don’t even include these underline and strikeout highlighting styles in our programs. They’re not in PocketBible for iOS, and we weren’t planning on implementing them in PocketBible for Android. Unfortunately, some of you who were around back then and have sync’ed your highlights from your Palm PDA to PocketBible for Windows to our server and to PocketBible for iPhone expect to see those underlines. So we have to at least be able to display them if they exist, but we don’t let you create them (because we don’t want to proliferate a bad idea).
What I discovered today was Jeff’s original code for being able to create underline, strikeout, and underline+strikeout highlights in PocketBible for iOS. His comment said he had taken them out because the display engine (my code) didn’t support them. Sometime between then and now I implemented those highlight styles but we just never went back into Jeff’s code and turned those choices on.
On a whim, I enabled those lines of code and what do you know — they worked! That put me in the awkward position of trying to decide whether or not to leave them in. I never liked the idea of striking verses from the Bible, and even once you get over that, it makes the text hard to read.
About then it was time for dinner and I set the laptop aside to meet my wife and get something to eat. On the way there it occurred to me that we now have some better styling options that we had back in 1998. New versions of HTML with CSS support dotted and dashed underlines.
When I got home I spent about 30 minutes and implemented the styles you see here. These new styles replace the old styles rather than adding to them. So where you had strikeouts, you’ll have dotted underlines. And where you had strikeout+underline, you’ll have dashed underlines. I think this is a nice way of making your legacy data from your Palm days more usable and it gives you three more highlighting styles to use in PocketBible for iOS. (If you’re having trouble making out the dots and dashes, click on the screen shot to see the original size image.)
One of the cool things about this is that the underlying data storage and cloud synchronization already supports it. We’re not changing the data we save, but rather the interpretation of the data. So nothing changes in any of the other platforms nor on the server.
What I think is special about this — even though it’s not a life-changing feature — is that Jeff left it behind and it only took a little extra work to make it useful. And I like that all the infrastructure both for storing the new highlight styles and displaying them was already there.
Tomorrow I’ll get back to work on naming your highlight colors. But this was a nice little one or two hour detour to give us an unexpected new feature in PocketBible.
While it may not be evident from the outside, there are certain philosophies, both of Bible study and software design, that strongly influence each of our Bible study apps regardless of platform. While we’re not at a point where we can give a concrete demonstration of PocketBible for Mac OS, we can talk about how those philosophies will influence our work.
In no particular order:
You should spend most of your time in PocketBible wrestling with the Bible text, not with your Bible software. This means that frequently accessed functionality should be immediately available, and that you shouldn’t have to deal with overlapping windows that obscure the text you’re trying to read. You shouldn’t be thinking about how to arrange things on the screen or how to access basic functions like navigating to a verse or creating a note, but instead be thinking about what you’re reading and how it applies to your life.
While we should consider specific use cases and how they are served by our design, we shouldn’t design around the use cases. We think a lot about all the things you might want to do with your Bible software, like search for a word, compare Bible translations, and view a commentary on a passage. This list of ways that you use our software defines a set of “use cases” (or “user stories”).
Informally, a “use case” or “user story” is a combination of a specific goal (“User must be able to search the text for a given word or phrase”) and a description of the steps or interactions with the program necessary to meet that goal. Programmers use these use cases as part of validating that their solution meets the user’s requirements.
Some Bible software companies make the mistake of creating new user interface elements for every use case. In these programs, when you’re in “search mode” the program looks and behaves differently than it does while just browsing through the text. When you want to compare two translations of the Bible, the second one pops up in a window that may obscure a portion of what you’re reading, and which doesn’t have all the functionality you have in your “main” Bible. And the only way to view a commentary might be to split your Bible window to show a commentary beneath it, with no consideration given to how you might open a second commentary or that you might not want to lose space for Bible text when viewing a commentary. And while you might consider “commentaries” and “dictionaries” to be just “reference books” and expect them to work similarly, the program might display dictionaries in the form of pop-up windows when activated for a particular word, covering other text and behaving differently than commentaries, devotionals and other reference books.
We will try to create a flexible user interface where, for example, search results, bookmark lists, lists of notes, and other “lists of verses” share a common user interface component or pattern, and where opening a Bible to compare to the current one is no different than opening a dictionary, commentary, devotional, or any other book. There’s less to learn and there are fewer surprises.
PocketBible for Mac OS should not necessarily look like PocketBible for Windows, PocketBible for Android, or even PocketBible for iOS. While it should share a lot of design, algorithms, and even code with those platforms, it should look and feel like a Mac app, not a Windows app ported to the Mac or even an iOS app ported to the Mac. We like to take the best features of all our previous apps and combine them with fixes to the mistakes we made in previous apps and wrap them in a user interface that is consistent with the other apps on the target platform.
Mac users should not feel like they are being accommodated, but rather that Laridian considers Mac to be a primary platform for its products, and PocketBible for Mac a flagship product. We confess that we treat certain platforms as second-class citizens. For example, both our BlackBerry and webOS apps were “Bible only” apps, and neither shared the LBK file format used by our other apps. BlackBerry was primarily an enterprise (business) platform, and the future of webOS was always doubtful. This made it difficult to commit the time and money to those platforms that would’ve been necessary to really do them right. Mac OS is different. It is our intention to make it difficult to tell if we’re “Mac people” or “Windows people” because of our level of commitment to both platforms.
PocketBible for Mac OS will focus on the needs of the 99% of Christians who are neither “clergy” nor “Bible scholars”. Most of our customers occupy the pews on Sunday morning and work in secular jobs during the week. While many are Sunday School teachers or Bible study leaders and a few are pastors, most are simply everyday Christians with a love of the Bible. Some have some experience with Greek or Hebrew, but most don’t do their daily devotional reading from the Greek New Testament. PocketBible for Mac OS may include resources like the Greek New Testament and meaty, scholarly commentaries, but its focus will be on concise, accessible works that help the average Christian understand and apply the teachings of the Bible in their daily walk. It’s not that we have a disdain for the original languages, but rather that, as Bible software users and everyday Christians ourselves, we understand there are people out there who understand those languages significantly better than we do, and it’s better, faster, and easier for us to read what they’ve written in English about the Bible than to depend on our own spotty and questionable original language knowledge.
Of course, the 1% of you who dream in Greek will want a different Bible study app. PocketBible may not be for you. We understand that; you’re not our target user.
Given a choice, we will take functionality over complexity; usability over displays of our technical prowess, and simplicity over beauty. We’re not trying to solve every problem in the field of computerized Bible study, but instead we’re trying to provide a tool that can help you solve the most common problems you encounter in your everyday study of the BIble. We’re not trying to flex our programming muscles to win your admiration, but instead give you something you can be expected to use and understand with minimal learning time. We feel that beauty is often only skin-deep; that simplicity and elegance are beautiful in their own way. You may find another girl who looks prettier, but PocketBible is the girl you want to take home to meet your parents and be with forever.
We hope this helps you understand more about how we think about Bible software, how we try to focus on the way you study the Bible, and that you can see how that is implemented in PocketBible for Mac OS X.
This is an old article but the general idea still works not just for Kindle, but for installing PocketBible for Android onto any Android device from our website instead of from Google Play.
If you have the option of using Google Play on your device – even if it didn’t come with it already installed – that is the easiest way to install PocketBible. But if you must do a manual installation of PocketBible, this is how you do it.
You need to make sure you’ve enabled “third party apps” on your Kindle. Go to Settings and look for “Device” (it may be in the “More…” menu). Look for “Allow Installation of Applications” and turn it on. On the HDX, this option is under Applications in Settings. You’ll get a warning message but that’s OK – they’re just trying to scare you into only buying software from Amazon. 🙂
For newer Kindle devices, swipe down from the top and select Settings. Under Personal select the option for Security. Under Advanced select the option to enable Apps from Unknown Sources and accept the security warning.
Once you’ve done that, just go to the Web browser on the Kindle and type in this:
PocketBible should automatically download. On some devices, you’ll be prompted to install the app but on the Kindle devices, you’ll have a few more steps
Original Kindle Fire and HD: You may have to tap the notification number next to your name in the upper left corner of the screen. You will then see a list of notifications. One of them should say something like com.laridian.pocketbible or pocketbible.apk and “download complete”. Select that one. You’ll be asked if you want to install PocketBible and it will ask if you want to allow PocketBible to use network communications and some other things. Choose the “install” button and when it’s done choose “open”.
Kindle Fire HDX: After you download from the Silk Browser, tap on the menu icon in the top left corner. Choose the Downloads option and you should see PocketBible.apk listed there. Tap on it and choose the install option to finish the process. If you prefer, you can watch of video of this.
On newer Kindle devices we have found that you may not be able to just tap on the downloaded file after it is downloaded, but rather you need to go to the File Explorer (or Kindle equivalent thereof), locate your Downloads folder, then locate the downloaded apk file for PocketBible and select it there to run it.
Once PocketBible is installed you can choose it from the carousel like any other program. The PocketBible icon may look “blurry” but that’s OK — Amazon uses low-resolution icons for third-party apps because they’re upset that you didn’t give them any money to run the software on their device, so they want to make you think there’s something less than professional about our app. 🙂
Once again, if you have the option to install Google Play on your Kindle or other Android device, that is the easiest way to install PocketBible. We can’t help you do this because of the large variety of Android devices out there, but if you google it you should find instructions for installing Google Play on your particular device.
My friend and Laridian co-founder Jeff Wheeler passed away this morning, the victim of a rare and particularly aggressive form of cancer. He was 49.
Jeff and I worked together for 27 years at three different companies and founded Laridian together. The features that you love in QuickVerse and PocketBible and which you often praise me for were likely Jeff’s ideas and his doing. If I didn’t build on Jeff’s foundation, he would dig me a new foundation while I was paying attention to something else. He was my sounding board and my reference library. While being all this to me, he still managed to deeply impact his family for Christ and touch others through his home school choir, his leadership in his local church, and his service to his denomination’s state board.
Men like this do not pass this way often. Well lived, Jeff.