Tim Butterfield

I saw a posting about formatting marks appearing in some of the modules (primarily the premium modules)

 

Mark 14:13-15 NLT  So Jesus sent two of them into Jerusalem with these instructions: <red>"As you go into the city, a man carrying a pitcher of water will meet you. Follow him.</red>  (14)  <red>At the house he enters, say to the owner, 'The Teacher asks: Where is the guest room where I can eat the Passover meal with My disciples?'</red>  (15)  <red>He will take you upstairs to a large room that is already set up. That is where you should prepare our meal."</red>
 

Has there been any resolution of that issue as yet?  I pulled the older modules out of backup files temporarily to solve the problem.  Hope that is not the final solution.

The topx (Topics files) are books that can be accessed through the Editor which is found in the e-Sword window, top row of Icons E for Editor, Select Topic Notes, bottom of the Topic notes window there is a pop up window where you can select the topx file you want Towards the top of the window (last line of icons) is another pop-up window where you can select the chapter of the Topic Note you selected. 

 

The next icon (looks sort of like a mountain top with a sun) is the Graphics viewer used mainly for maps that can be downloaded.

 

The next icon (looks like 3 books standing on a shelf that is where you will find the REFX files (Reference Books) books.  There is only one line of  icons drop down/pop up window is there select book, on the left side of the screen is generally a window where you can scroll to find the chapters/divisions of the book you are reading.

 

There is also a STEP Reader available under the Tools (right between Dictionary and Options) though not many people use it these days.

 

This is a quick run down. 

 

For more details open e-Sword, hit the Help -> Contents button (or F1 key), scroll down to chapters 8-11 and Chapter 13 (specifically for Reference Book reader)

 

Hope this helps.

Cut and paste works just fine for the transfer.  Here are a few suggestions I hope you find helpful, a bit of trial and "almost got it that time"  will allow you to get the formatting you want.

 

With scripture, highlight what you want to transfer to the lesson, right click, and a menu drops down with several options copy gives you just what you highlighted, copy verse gives you several options as to how you can format the verses you highlighted.  The options in the copy verses drop menu are fairly obvious, play with them to get what suits your style best.

 

If you want to accompany the scripture with the commentary that covers it; in the copy verses window there is (at the bottom) a check box that allows you to select one commentary which will be pasted following the appropriate verse.  Unfortunately, while you can cut and paste a block of lines, the “include commentary” option  only works with the verse by verse options rather the block. And you can only accompany the scripture with one commentary.

 

As an example:

*************************************************************************************

((Philippians 1:21 NASB)
For to me, to live is Christ and to die is gain.

(CalCom)
Php 1:21

21For to me to live: Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gainAnd assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.

(Philippians 1:22 NASB)
But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose.

(CalCom)
Php 1:22

22But if to live in the flesh As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worthwhile; that is, I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.To live in the flesh his an expression which he has made use of in contempt, from comparing it with a better life.

 

Calvin's commentary set for e-Sword. (it contains 13,458 unique verse records, 34 book records and 0 chapter records). It is based on the work by Christian Classics Ethereal Library of Grand Rapids, MI.  (http://www.ccel.org/) and encoded for e-Sword using some TCL scripts.
 

*************************************************************************************

 

You  can, of course do cut and paste to rearrange the positions of the commentary and scripture,to suit your need.  Citation information is available when you click the Bible/Commentary/Dictionary at the top of the e-Sword window and select Information from the drop down menu.  To transfer that information requires the old fashioned Highlight, Control C method of Cut and Paste.

 

There are macros (if you are using Microsoft Office) that allow to do much of this from Word, those are found on the e-Sword site  (http://www.e-sword.net/extras.html)

 

If you are using a word processor other than Word try http://www.biblesupp...e-sword-hotkey/

which allows you to use those macros with programs other than Word.

 

E-Sword HotKey works in conjunction with E-Sword on Microsoft Windows. With E-Sword running, while working in any other program, such as Mozilla Firefox, IE, MS-Word, WordPad, Adobe PDF file, etc, select a section of text that contains a Bible Text Reference, press the Ctrl key and C (Ctrl+C) to copy the selected text to the Windows Clipboard, then press the F11 key, the default hot key, which HotKey is looking for. HotKey then searches for the first Bible Text Reference, formats it some, then brings E-Sword to the front and tells E-Sword to look up the text. That is all that E-Sword HotKey does. Currently it works for English Bible book names and abbreviations only. Currently, no Bible chapter and verse validation is performed by HotKey. If a Reference is invalid, E-Sword will let you know!

Hi. I'm new to the forum. 

I'm reading a book from here called 

Foster, Rupert C. - Studies in the Life of Christ

Just want to ask if i can be sure there are no copyright issues with this book.

I like the book, although i dont agree with everything. 

Just want to make sure its not copyrighted.

Thanks beforehand.

The people who run the site (as well as the members who create the modules) are very careful about copyright issues, but even so some modules have been withdrawn when a challenge was issued, and they stayed unavailable until the issue was settled. 

 

As I understand it (from having read many discussions about copyright in these forums) If you have a book/what ever that is under copyright, and make a module (or other e-copy) for your own usage (it is seen as the equivalent of making a backup copy of a piece of music or file) it is allowable, but if you distribute it it violates the copyright.   (I am certain that someone who is more familiar with the exact wording of the law will correct me if I am wrong).

If I am understanding you question, what you are looking for is a Concordance for the translation.

 

Using Kosmos since you chose that word, if you want to know how many times the Greek word was used consulting the KJV Concordance yields the fact that KOSMOS was used 188 times in the KJV, all but three times it was translated as world, Twice as adorning, (both in 1st Peter 3:3 and once as world’s in 1st John 3:17.   Since the concordance reference is tied to the Strong's number, other words that were also translated world are disregarded.  It the translation has embedded Strong's numbers you can do a search for that specific number as well and see the verses listed in full.

 

 

 

G2889
κόσμος
kosmos
Total KJV Occurrences: 188
world, 185
Mat_4:8, Mat_5:14, Mat_13:35, Mat_13:38, Mat_16:26, Mat_18:7, Mat_24:21, Mat_25:34, Mat_26:13, Mar_8:36, Mar_14:9, Mar_16:15, Luk_9:25, Luk_11:50, Luk_12:30, Joh_1:9-10 (4), Joh_1:29, Joh_3:16-17 (4), Joh_3:19, Joh_4:42, Joh_6:14, Joh_6:33, Joh_6:51, Joh_7:4, Joh_7:7, Joh_8:12, Joh_8:23 (2), Joh_8:26, Joh_9:5 (2), Joh_9:39, Joh_10:36, Joh_11:9, Joh_11:27, Joh_12:19, Joh_12:25, Joh_12:31 (2), Joh_12:46-47 (3), Joh_13:1 (2), Joh_14:17, Joh_14:19, Joh_14:22, Joh_14:27, Joh_14:30-31 (2), Joh_15:18-19 (6), Joh_16:8, Joh_16:11, Joh_16:20-21 (2), Joh_16:28 (2), Joh_16:33, John 17 (19), (2) Joh_18:20, Joh_18:36-37 (3), Joh_21:25, Act_17:24, Rom_1:8, Rom_1:20, Rom_3:6, Rom_3:19, Rom_4:13, Rom_5:12-13 (2), Rom_11:12, Rom_11:15, 1Co_1:20-21 (2), 1Co_1:27-28 (3), 1Co_2:12, 1Co_3:19, 1Co_3:22, 1Co_4:9, 1Co_4:13, 1Co_5:10 (2), 1Co_6:2 (2), 1Co_7:31 (2), 1Co_7:33-34 (2), 1Co_8:4, 1Co_11:32, 1Co_14:10, 2Co_1:12, 2Co_5:19, 2Co_7:10, Gal_4:3, Gal_6:14 (2), Eph_1:4, Eph_2:2, Eph_2:12, Phi_2:15, Col_1:6, Col_2:8, Col_2:20 (2), 1Ti_3:15-16 (2), 1Ti_6:7, Heb_4:3, Heb_9:26, Heb_10:5, Heb_11:7, Heb_11:38, Jam_1:27, Jam_3:5-6 (2), Jam_4:4 (2), 1Pe_1:20, 1Pe_5:9, 2Pe_2:4-5 (3), 2Pe_2:20, 2Pe_3:6, 1Jo_2:2, 1Jo_2:15-17 (6), 1Jo_3:1, 1Jo_3:13, 1Jo_4:1, 1Jo_4:3-5 (5), 1Jo_4:9, 1Jo_4:14, 1Jo_4:17, 1Jo_5:4-5 (3),

1Jo_5:19, 2Jo_1:7, Rev_11:15, Rev_17:8 (2)

 

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I used to use YouVersion, but (other than the fact that it allows me to have a copy of the Bible on my phone), e-sword and (for android) mysword) is much more versatile, at least for study). It has been some time since I used YouVersion, so that may have changed.

Old age is certainly creeping up on me. I cannot seem to find how to post a NEW message so will reply to this one. Subject should probably be "Suggestion".

 

I hope this is not perceived as a crittical post. It is about something I suspect Bro. Rick (or whomever is responsible and can do so) would want to correct. Clicking Bible > Information while reading from the HCSB reveals the following from the first line of the next-to-the-last paragraph:

 

"Scripture quotations marked HCSB *are* been taken trom the..." (Emphasis mine.)

 

God bless one and all!

 

 

The Holman Christian Standard Bible® for e-Sword is a premium module available through estudysource.com.  They are the ones who can correct the problem.  I doubt that they will think it critical enough to do anything about unless and until they feel the need to issue a new updated version.

 

Which module and what is the error? 

 

The people that make these modules put in a lot of work on them, and their names are on them, as a result they usually protect their work by "locking" with a password them so that they cannot be altered except by the author (who is generally the only one who knows the password).

 

Since most of these modules are made by members of this site, the best and fastest way to fix any errors in them is to post on these boards with as much information as you can. (minimum of name of module and what the error is) That way the author of the module can repair it. 

 

In the case of "Premium" modules (the ones you have to pay for) contacting the people who sold you the module is  the only way (other than playing guess the password when you don't know how many characters and what sort of characters it contains).

Here are a couple of URLs that I found a few years ago.

 

http://www.rapturere...-preterism.html

 

http://www.quodlibet...to-heresy.shtml

 

http://www.reformed...._preterism.html

 

 

I'm not big on preterism either.

The primary difficulty with TWOT is getting permission from the copy right holder (at least that was what I was told the last time this was requested.

 

There is or was a "bootleg" copy around for e-sword, but I have no idea just how accurate or complete it is, much less where to find a copy of it.

 

The same difficulty is found with the TDNT, but there is also the added that it does not reference Strong's numbers, but in Thayer's it is referenced to what appear to be page and paragraph numbers.

 

I have seen what I was told was a copy of the TDNT for e-sword.  It was keyed to what appears to be the Greek word with English transliteration.  So it would require the user to be able to transliterate the word in order to read  the entry.  Creting the modules in and of itself does not violae copy right, distribution does, so he refuses to share his copy with me but did offer one example of an entry so you could see what it looked like.

 

splánchnon compassion,
splanchnízomai to have compassion,
 eúsplanchnos tender-hearted,
 polýsplanchnos compassionate,
 ásplanchnos merciless
A. Greek Usage.
1. The Noun. Used mainly in the plural, the noun denotes the “inward parts” of a sacrifice, then the “sacrifice” itself, then the “inward parts” of the body, and finally the “womb” or “loins” (also in a derived sense “children”). In transferred usage the term denotes “impulsive passions” (anger, desire, etc.), then the “seat of feelings or sensibilities.” There is, however, no developed transferred use, and in pre-Christian Greek the term does not denote pity or compassion.
2. The Verb. The verb means a. “to eat the inner pacts” (of an offering) and b. “to use entrails in divination.”
3. The Compounds. ásplanchnos occurs in the sense of “cowardly” (“with no guts”) and eusplanchnía in the sense of “boldness.” Cf. also thrasýsplanchnos for “fearless” and kakósplanchnos for “spiritless.”
B. Later Jewish Writings.
1. The LXX. The noun and verb are rare in the LXX and seldom have Hebrew equivalents. The verb is used in the sacrificial sense in 2 Macc. 6:8. The noun (plural) means “seat of feelings” in 2 Macc. 9:5-6 (cf. Prov. 26:22; Sirach 30:7). The LXX uses the middle of the verb for “to be merciful” in Prov. 17:5, while the noun denotes natural feelings in 4 Macc. 14:13.
2. Testaments of the Twelve Patriarchs.
a. splánchna occurs in these writings for “the center of feelings” or for “noble feelings” (cf. splánchna eléous for “loving mercy” in Test. Zeb. 7.3).
b. Once the verb denotes mere emotion but usually it refers to the inner disposition that leads to mercy.
c. eúsplanchnos and eusplanchnía occur for the human virtue and disposition of “pity” in Test. Sim. 4.4; Benj. 4.1.
d. The originally rather crude term splanchnía can thus be applied to God himself (cf. Test. Zeb. 8.2). It characterizes the divine nature relative to God’s eschatological acts (Zeb. 9.7). In the Testaments of the Twelve splánchna, splanchnízomai, and eúsplanchnos replace the LXX oiktirmoí, oiktírō, and oiktírmōn and offer new renderings for Heb. raḥam etc.
3. Philo and Josephus. Philo mostly uses splánchna in a physiological sense, and the same is true of Josephus, in whom the references are often rather bloodthirsty.
C. The NT.
1. splanchnízomai in the Synoptics.
a. The verb occurs in the NT only in the Synoptics. In three parables it denotes human attitudes. Thus in Matt. 18:27 the lord has pity on the servant, in Luke 15:20 the father has compassion on the prodigal, and in Luke 10:33 the Samaritan has compassion on the man who has fallen among thieves. In all these instances the term reflects the totality of the divine mercy to which human compassion is a proper response.
b. Elsewhere in the Synoptics the verb has messianic significance, for it is only Jesus who shows compassion, as in Mark 1:42; 6:34; 8:2; 9:22; Matt. 14:14; 20:34. In each case what we have is not so much the description of a human emotion as a messianic characterization. Cf. also Luke 7:13.
2. splánchna in Paul. Only the noun occurs in Paul, and he uses it not merely to express natural emotions but as a very forceful term to signify an expression of the total personality at the deepest level. Introduced in very personal passages, it is parallel to kardía in 2 Cor. 6:11-12, and to pneúma in 2 Cor. 7:13ff. (Titus’ deep love for the Corinthians). Twice in Philemon (vv. 7, 20) Paul refers to the refreshing of the splánchna, and in v. 12 he says that in Onesimus he is as it were coming in person with a claim for Philemon’s love. In Phil. 2:1 splánchna kaí oiktirmoí seems to be summing up the three preceding phrases. In context, then, splánchna denotes Christian affection and oiktirmoí Christian sympathy. Both are essential elements in all Christian dealings. A unique phrase occurs in Phil. 1:8; the reference is to the love or affection which, gripping and moving the whole personality, is possible only in Christ; the genitive “of Christ” denotes the author.
3. The Rest of the NT. Apart from Acts 1:18 (“entrails”), NT usage develops under the influence of Paul or later Judaism. Col. 3:12 refers to a Christian virtue, Luke 1:78 has God’s eschatological mercy in view, and Jms. 5:11 also stands in an eschatological context. In 1 Jn. 3:17 believers are not to close their hearts (the center of compassionate action) to the needy, and cf. the hortatory use of eúsplanchnos in Eph. 4:32; 1 Pet. 3:8.
D. The Apostolic Fathers and Early Christian Writings.
1. Only Ignatius Philadelphians 10.1 plainly reflects Pauline usage. In 1 Clem. 2.1 splánchna denotes the seat of religious conviction. God’s mercy in eschatological salvation is the point in 2 Clem. 1.7, and the divine compassion in 1 Clem. 23.1.
2. The eschatological element in Testaments of the Twelve is adopted in Hermas; cf. especially the connection with the summons to repentance (Similitudes 8.11.1; 9.14.3).
3. splánchna and eusplanchnía are divine predicates in Acts of Thomas and Acts of John. The messianic use recurs, but in the latter the apostle has pity in the same way as Jesus in a usage that differs markedly from that of the NT.
H. KÖSTER, VII, 548–59
→ éleos, oiktírō

I have an Acer tablet running windows 8.1.  That makes it easy to transfer notes and so on to my laptop and desk top.

 

The only problem I have is that, since it is touch screen, hitting the tabs and so on  can be tricky.  I got a Bluetooth mouse which solved that problem.  Got a Bluetooth keyboard too, handy since it doubles as a protective case.

 

On line Bluetooth mouse runs about $6-20 and the case about $30. 

 

Hope this helps,

Tim

Those are Morphology Tags. V-PAP-NSM and N-ASF (decoded below). They give informatoiin on the part of speech conjugation for verbs  and so on.  Robinson's Morphological Analysis Codes for use with the Greek New Testaments containing parsing or declension codes has the codes (the will be same for LLX or NT) Other than downloading Robinson's and looking up  each abbreviation as needed there is no way to "decode them.

 

http://www.biblesupp...s-codesdctxexe/

Derived, compared and corrected from the Bagster "Analytical Greek Lexicon," with comparison made against Perschbacher's "New Analytical Greek Lexicon".  Abbreviated in a form similar to that found in Friberg's "Analytical Greek New Testament".
 

V-PAP-NSM
Part of Speech: Verb
Tense: Present
Voice: Active
Mood: Participle
Case: Nominative (subject; predicate nominative)
Number: Singular
Gender: Masculine
 

N-ASF
Part of Speech: Noun
Case: Accusative (direct object; motion toward; time: "how long")
Number: Singular
Gender: Feminine

 Complete Jewish Bible is a premium module.  From the top row of tabs in your e-sword window select Download > Bible> scroll down to Premium and select Complete Jewish Bible, from there it is a matter of "fill out the forms".

 

Or you can go direct https://estudysource....aspx?pid=B0009

 

 

The Complete Jewish Bible for e-Sword
B0009
David Stern
Messianic Jewish Publishers
PRICE:    $14.99
*Format:    e-Sword
Other Formats Available: Audio Unabridged*

Presenting the Word of God as a unified Jewish book, The Complete Jewish Bible is a translation for Jews and non-Jews alike. It connects with the Jewishness of the Messiah, and non-Jews with their Jewish roots. Names and key terms are returned to their original Hebrew and presented in easy-to-understand transliterations, enabling the reader to pronounce them the way Yeshua (Jesus) did! The New Testament was also written by Jews, initially for Jews. Its central figure was a Jew. His followers were all Jews. This translation uniquely communicates its original, essential Jewishness.

 

You might also be interested in Jewish New Testament Commentary for e-Sword
C0017
David H. Stern
Messianic Jewish Publishers
PRICE:    $19.99

 

https://estudysource....aspx?pid=C0017

Not a problem.  As you may have noticed, the people here enjoy fellowshipping, Bible study e-Sword.and above all God.

 

There are some reasonably interesting blogs here as well. 

 

Keep in mind that the "Rules of the Road" hereabouts require that we always remember that we are brothers in the Lord.

 

As a result, conversations tend to be remarkably "flame free".

 

Timothy

The big deal with the Amplified is this, it nuances certain key words so you get a better picture of the meanings  sort of like dictionary definition parenthetically in the text) 

 

It isn't an easy read, but it can provide some insights.   When I check out a new translation I first look at verses that I know and love to se how they are handled...examples:

 

A Psalm of David. THE LORD is my Shepherd [to feed, guide, and shield me], I shall not lack. He makes me lie down in [fresh, tender] green pastures; He leads me beside the still and restful waters. [Rev. 7:17.] He refreshes and restores my life (my self); He leads me in the paths of righteousness [uprightness and right standing with Him--not for my earning it, but] for His name's sake. Yes, though I walk through the [deep, sunless] valley of the shadow of death, I will fear or dread no evil, for You are with me; Your rod [to protect] and Your staff [to guide], they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my [brimming] cup runs over. Surely or only goodness, mercy, and unfailing love shall follow me all the days of my life, and through the length of my days the house of the Lord [and His presence] shall be my dwelling place. (Psalms 23:1-6 AMP)

 

For God so greatly loved and dearly prized the world that He [even] gave up His only begotten (unique) Son, so that whoever believes in (trusts in, clings to, relies on) Him shall not perish (come to destruction, be lost) but have eternal (everlasting) life. For God did not send the Son into the world in order to judge (to reject, to condemn, to pass sentence on) the world, but that the world might find salvation and be made safe and sound through Him. He who believes in Him [who clings to, trusts in, relies on Him] is not judged [he who trusts in Him never comes up for judgment; for him there is no rejection, no condemnation--he incurs no damnation]; but he who does not believe (cleave to, rely on, trust in Him) is judged already [he has already been convicted and has already received his sentence] because he has not believed in and trusted in the name of the only begotten Son of God. [He is condemned for refusing to let his trust rest in Christ's name.] The [basis of the] judgment (indictment, the test by which men are judged, the ground for the sentence) lies in this: the Light has come into the world, and people have loved the darkness rather than and more than the Light, for their works (deeds) were evil. [Isa. 5:20.] For every wrongdoer hates (loathes, detests) the Light, and will not come out into the Light but shrinks from it, lest his works (his deeds, his activities, his conduct) be exposed and reproved. But he who practices truth [who does what is right] comes out into the Light; so that his works may be plainly shown to be what they are--wrought with God [divinely prompted, done with God's help, in dependence upon Him].  (John 3:16-21 AMP)