I was doing some comparisons between the native NET from bible.org -vs-
my non-native NET spin. I encountered something pretty heinous: In a
few sample verses (I use Gen.1.1 and Ps.8.1 here), current SVN sword
mistakenly includes footnote content as part of the verse text.
I first noticed this in Xiphos when Xiphos rendered this monstrous block
of text in green for NET Gen.1.1, due to big footnotes' presence.
In my Win32 Xiphos, the problem doesn't occur. I checked with Greg to
learn that our MinGW Sword package is from -r2679, so I built that
version on my main machine and compared outputs, attached below. As
you'll see, asking diatheke for text in 2679 -vs- 2691 gets drastically
different, weird, wrong results only in the newer version.
I haven't seen this in anything but NET; I can't say exactly where or
how the bad effect is generated. I also didn't yet check any of the
midpoints between 2679 and 2691. But it's clear that something has gone
very, very wrong in recent Sword.
I was going to say you'll need the unlock key for NET in order to test
this, but it turns out that NETfree (free version w/limited notes; it
has the full set of notes in Gen.1.1) trips the problem as well.
sword -r2679:
diatheke -b NET -o nfmhcvaplsbx -f HTMLHREF -k p.8.1
Psalms 8:1: <a
href="passagestudy.jsp?action=showNote&type=n&value=1&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a><i>For the music director, according to the
<i>gittith</i> style;<a
href="passagestudy.jsp?action=showNote&type=n&value=2&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a> a psalm of David.</i><br />O L<font
size="-1">ORD</font>, our Lord,<a
href="passagestudy.jsp?action=showNote&type=n&value=3&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a> <br />how magnificent<a
href="passagestudy.jsp?action=showNote&type=n&value=4&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a> is your reputation<a
href="passagestudy.jsp?action=showNote&type=n&value=5&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a> throughout the earth! <br />You reveal your
majesty in the heavens above!<a
href="passagestudy.jsp?action=showNote&type=n&value=6&module=NETnative&passage=Psalms+8%3A1"><small><sup
class="n">*n</sup></small></a> <br />
diatheke -b NET -o nfmhcvaplsbx -f HTMLHREF -k g.1.1
Genesis 1:1: In the beginning<a
href="passagestudy.jsp?action=showNote&type=n&value=1&module=NETnative&passage=Genesis+1%3A1"><small><sup
class="n">*n</sup></small></a> God<a
href="passagestudy.jsp?action=showNote&type=n&value=2&module=NETnative&passage=Genesis+1%3A1"><small><sup
class="n">*n</sup></small></a> created<a
href="passagestudy.jsp?action=showNote&type=n&value=3&module=NETnative&passage=Genesis+1%3A1"><small><sup
class="n">*n</sup></small></a> the heavens and the earth. <a
href="passagestudy.jsp?action=showNote&type=n&value=4&module=NETnative&passage=Genesis+1%3A1"><small><sup
class="n">*n</sup></small></a> <br /><br />
________________________________________________________________
sword -r2691:
diatheke -b NET -o nfmhcvaplsbx -f HTMLHREF -k p.8.1
Psalms 8:1: sn Psalm 8. In this hymn to the sovereign creator, the psalmist
praises God's majesty and marvels that God has given mankind dominion over the
created order. For the music director, according to the gittith style;tn The
precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a
musical style or type of instrument. a psalm of David.O LORD, our Lord,tn The
plural form of the title emphasizes the LORD's absolute sovereignty. how
magnificenttn Or "awesome"; or "majestic." is your reputationtn Heb "name,"
which here stands metonymically for God's reputation. throughout the earth!
You reveal your majesty in the heavens above!tc Heb "which, give, your majesty
on the heavens." The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The
form should be emended to a second masculine singular perfect (נָתַתָּה,
natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר ('asher,
"which") can be taken as a relative pronoun ("you who") or as a causal
conjunction ("because"). One may literally translate, "you who [or "because
you"] place your majesty upon the heavens." For other uses of the phrase "place
majesty upon" see Num 27:20 and 1 Chr 29:25.
diatheke -b NET -o nfmhcvaplsbx -f HTMLHREF -k g.1.1
Genesis 1:1: In the beginningtn The translation assumes that the form
translated "beginning" is in the absolute state rather than the construct ("in
the beginning of," or "when God created"). In other words, the clause in v. 1
is a main clause, v. 2 has three clauses that are descriptive and supply
background information, and v. 3 begins the narrative sequence proper. The
referent of the word "beginning" has to be defined from the context since there
is no beginning or ending with God. sn In the beginning. The verse refers to
the beginning of the world as we know it; it affirms that it is entirely the
product of the creation of God. But there are two ways that this verse can be
interpreted: (1) It may be taken to refer to the original act of creation with
the rest of the events on the days of creation completing it. This would mean
that the disjunctive clauses of v. 2 break the sequence of the creative work of
the first day. (2) It may be taken as a summary statement of what the chapter
will record, that is, vv. 3-31 are about God's creating the world as we know
it. If the first view is adopted, then we have a reference here to original
creation; if the second view is taken, then Genesis itself does not account for
the original creation of matter. To follow this view does not deny that the
Bible teaches that God created everything out of nothing (cf. John 1:3) - it
simply says that Genesis is not making that affirmation. This second view
presupposes the existence of pre-existent matter, when God said, "Let there be
light." The first view includes the description of the primordial state as part
of the events of day one. The following narrative strongly favors the second
view, for the "heavens/sky" did not exist prior to the second day of creation
(see v. 8) and "earth/dry land" did not exist, at least as we know it, prior to
the third day of creation (see v. 10). Godsn God. This frequently used Hebrew
name for God (אֱלֹהִים,'elohim ) is a plural form. When it refers to the one
true God, the singular verb is normally used, as here. The plural form
indicates majesty; the name stresses God's sovereignty and incomparability - he
is the "God of gods." createdtn The English verb "create" captures well the
meaning of the Hebrew term in this context. The verb בָּרָא (bara') always
describes the divine activity of fashioning something new, fresh, and perfect.
The verb does not necessarily describe creation out of nothing (see, for
example, v. 27, where it refers to the creation of man); it often stresses
forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17). the
heavens and the earth. tn Or "the entire universe"; or "the sky and the dry
land." This phrase is often interpreted as a merism, referring to the entire
ordered universe, including the heavens and the earth and everything in them.
The "heavens and the earth" were completed in seven days (see Gen 2:1) and are
characterized by fixed laws (see Jer 33:25). "Heavens" refers specifically to
the sky, created on the second day (see v. 8), while "earth" refers
specifically to the dry land, created on the third day (see v. 10). Both are
distinct from the sea/seas (see v. 10 and Exod 20:11).
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