egeiro

We’ve made it as far as the sixteenth stanza of Psalm 119 - from verses 121 to 128 prefixed with the letter ayin.

These verses, from the ESV®¹, interspersed with my comments are:

121. I have done what is just and right; do not leave me to my oppressors.

• One of the very few verses in the Psalm that doesn’t make specific reference to God’s word, testimonies, precepts, law, way, etc. The next verse is in the same league.
• A prayer or plea to the Lord for protection or escape from David’s oppressors.
• Interestingly the basis for David’s appeal is that he has ‘done what is just and right’. We tend to think in relative terms - that I am more just and right than … (insert name of more evil person here), but God looks at absolutes. Any lack of justice or righteousness incurs God’s judgement because of His absolute holiness, but our righteousness is imputed or acquired by faith in Jesus.

122. Give your servant a pledge of good; let not the insolent oppress me.

• Prayer for some assurance of protection or relief from oppressors.
• As is common throughout this Psalm, we don’t know if the danger is physical or reputational (perhaps both) and is seeking safety from these insolent oppressors.
• The word ‘insolent’ is the Hebrew zed (H2086) and refers to the proud or arrogant.
• I would suggest the pledge of good the Psalmist is seeking is a specific instance of protection or vindication.

123. My eyes long for your salvation and for the fulfillment of your righteous promise.

• There is an interesting use of tense in this verse, as well as the use of singular versus plural terms.
• The Psalmist speaks of his salvation as a future event. I don’t know how the Jews perceived salvation, but a lot of it was tied to being a nation physically present in the land of Israel. In this case the Psalmist may be referring to the same protection we’ve seen in the previous two verses.
• Interestingly the Lord’s righteous promise is expressed in the singular - rather than ‘promises’. The Hebrew word is imrah or emrah (H565) and refers to a (spoken) word or commandment.
• I think it likely that the Psalmist is looking forward to the time when the Lord’s promised protection or vindication becomes a reality.

124. Deal with your servant according to your steadfast love, and teach me your statutes.

• David refers to himself as ‘your servant’, so he is binding himself to the Lord and His service.
• David seeks to be dealt with on the basis of the Lord’s steadfast love. The Hebrew here is the word chesed (H2617) which means kindness and favour. We could also look upon it as grace.
• In response to this chesed, David asks the Lord to teach him the Lord’s statutes - so he can respond with obedience.

125. I am your servant; give me understanding, that I may know your testimonies!

• Here’s a prayer that all believers could use. It recognises three things that I’ll specifically refer to below:
• Firstly, it continues the acknowledgement made by David in verse 124 of servanthood - of being bound or indentured to the Lord having being purchased by Him (Galatians 3:13).
• Secondly, we need the Lord (through the Holy Spirit) to give us spiritual understanding and the ability to see truth (John 14:26).
• Thirdly, the imperative to know the word of the Lord - to be reading, studying and meditating on it (appropriating Paul’s exhortation to Timothy recorded in 2 Timothy 2:15 and the more general exhortation in 2 Timothy 3:16-17).

126. It is time for the LORD to act, for your law has been broken.

• This is a statement that could apply any time of any day, but presumably the Psalmist had something specific in mind relating to those who were seeking to harm him physically or damage his reputation or legacy.
• It is an acknowledgement of God’s sovereignty in judgement - that the Lord’s laws have been broken and the Lord must be the one to judge.
• But there is also the suggestion (to my reading) that the Psalmist has done everything he can in his present situation and now realises that restoration or vindication can only be secured by the Lord.

127. Therefore I love your commandments above gold, above fine gold.

• I’m not quite tracking with the use of ’therefore’ here. This verse (and the next) don’t seem to specifically relate to or flow on from the previous ones.
• Most of the major translations I use begin the verse with ‘Therefore’ - ESV, NASB, NKJV, Amplified. The CSB seems to better capture the flow of the text beginning verse 127 with ‘Since’ and having verse 128 flow on in the light of verse 127.
• We can read verse 127 as a single thought of ‘I love your commandments above gold, above fine gold’. That is the value the Psalmist places on the word of the Lord. Should we value it any less?

128. Therefore I consider all your precepts to be right; I hate every false way.

• Another ’therefore’ - this time continuing the idea from verse 127 of the value that the Psalmist places on the Lord’s word.
• Because the Psalmist loves and values the word of the Lord above gold, he considers all of the Lord’s precepts to be right and hates deception and falsehood.
• There is never a day when this is not relevant or important, but perhaps more so in these days when genuine discussion and legitimate questions concerning government responses to the corona virus and the quality and transparency of health authority advice are shut down by government, health departments, mainstream media and tech giants.

There have been some interesting verses in this stanza. The stand out to me is verse 125 ‘I am your servant; give me understanding, that I may know your testimonies’ which is a prayer acknowledging service to the Lord and seeking divine understanding of the Lord’s word.

We’ve made it as far as the fifteenth stanza of Psalm 119 - from verses 113 to 120 prefixed with the letter samech.

These verses, from the ESV®¹, interspersed with my comments are:

113. I hate the double-minded, but I love your law.

• An interesting comparison/contrast being drawn here. I guess the inference is that if one loves the law of God (and the consequence of seeking to be obedient to it) that double-mindedness is precluded.
• The word rendered ‘double-minded’ is the Hebrew seeph (H5588) and means divided or sceptical so is commonly translated in newer translations as ‘double-minded’ (ESV, NASB, NKJV).
• The KJV renders this verse as ‘I hate vain thoughts: but thy law do I love’. Matthew Henry suggests the Psalmist hated vain thoughts in himself (for he was not privy to others thoughts) but the more he loved the word of God, the more mastery he had over these vain thoughts.

114. You are my hiding place and my shield; I hope in your word.

• The Psalmist states his dependence upon the Lord as both his hiding place and shield - protection by concealment and by covering.
• Again we don’t know what specific events have led to these conclusions, but David certainly encountered many situations where he sought concealment and needed a shield - so he recognises the Lord’s providence in keeping him safe.
• The Psalmist connects the Lord’s protection of him with his hope in the word of the Lord.

115. Depart from me, you evildoers, that I may keep the commandments of my God.

• The Psalmist’s prayer is that the evildoers around him will depart so he can keep the Lord’s commandments.
• I presume David is aware that he could react or retaliate in a sinful way.
• It picks up on some of the concepts from Psalm 1 - of not walking in the counsel of the wicked, but instead delighting in the law of the Lord.

116. Uphold me according to your promise, that I may live, and let me not be put to shame in my hope!

• A one-line prayer for the Lord to uphold David. But it is based upon some promises and premises from God’s word - that David will live, and that the hope he has in the Lord will not be thwarted.
• David is asking the Lord to fulfil His word to David - presumably a specific, personal revelation about his life or calling or kingship. David can see it slipping away and asks toe Lord to remember His promise.

117. Hold me up, that I may be safe and have regard for your statutes continually!

• Follows on with similar concepts from verse 116.
• The Psalmist seeks support and safety from the Lord so that he can continue to ‘have regard’ to the Lord’s statutes.
• In Matthew Henry’s words, ‘If God’s right hand uphold us, we must, in his strength, go on in our duty both with diligence and pleasure.’
• It reflects the idea that mankind is sustained by the hand of the Lord, and seeks to respond to God’s grace.

118. You spurn all who go astray from your statutes, for their cunning is in vain.

• Here is a verse that speaks of judgement that will befall all who reject God’s word. For us on this side of the cross that means those who reject Jesus for He is God’s final word for salvation.
• This verse is the first part of a trio of verses (including verses 119 and 120) on this theme of judgement.
• The idea that ’their cunning is in vain’ is translated as ’their deceitfulness is useless’ in the NASB and ’their deceit is falsehood’ in the NKJV and ’their deceit is a lie’ in the CSB. However clever or constructive we appear to be, unless it is consistent with God’s word and reflects faith in Jesus then it will ultimately come to nothing.

119. All the wicked of the earth you discard like dross, therefore I love your testimonies.

• The second verse of the trio making reference to the Lord’s judgement.
• Many people focus on and cling to the fact that ‘God is love’ as justification for their disdain and sin by thinking that God will forgive all unconditionally because God is love. But the reality, first and foremost, is that God is holy and so His love only permanently rests on those who are forgiven and are thus able to stand in His holy presence. And that forgiveness comes through (in the New Testament era) belief and faith in Jesus.
• God’s sovereignty and personal human responsibility stand side by side in the Bible. Both are true and at the same time.

120. My flesh trembles for fear of you, and I am afraid of your judgments.

• Completing the trio of verses centred on the judgement of God.
• The ‘fear of the Lord’ is a common theme or refrain in the Old Testament. Generally it refers not to outright fear but instead to a healthy apprehension or cognisance of the Lord - an appreciation of His existence, nature and expectations.
• This fear of the Lord flows to fear of the Lord’s judgements. In the New Testament much of this fear can be replaced by/through faith in Jesus, but there is still the requirement to pursue holiness for, as Hebrews 12:14 says, ‘Strive for peace with everyone, and for the holiness without which no one will see the Lord.’ We are seen as righteous through faith in Christ, but we are also to pursue and grow in righteousness.

We’re looking at the fourteenth of twenty-two stanzas of Psalm 119 - verses 105 to 112 prefixed with the letter nun.

These verses, from the ESV®¹, interspersed with my comments are:

105. Your word is a lamp to my feet and a light to my path.

• Perhaps the best known verse from this Psalm? Inspiration and lyric-source for the song Thy Word by Amy Grant and Michael W. Smith.
• An interesting metaphor that indicates the Lord illuminates both the path we should take and the position of our feet.
• Imagine being in the pitch dark then seeing an illuminated pathway some distance away. Knowing where the path is is one thing, but seeing the ground around us as we make our way to that path is another thing entirely. We need both.

106. I have sworn an oath and confirmed it, to keep your righteous rules.

• The Psalmist here does something that no New Testament believer should consider doing - making or swearing an oath.
• In Old Testament times it was a common event to swear an oath or make a vow to keep or fulfill some promise. Abraham did it (Genesis 21:31, 24:1-9), Hannah did it (1 Samuel 1:11), Ezra did it (Ezra 10:5), likewise Nehemiah (Nehemiah 5:12), David makes reference to it here, etc.
• Jesus takes a different view as expressed in Matthew 5:33-37. Jesus’ words are based on a fuller or more rounded understanding of the nature of God. He takes an Old Testament view and expands it by indicating that all we say should be with honesty, integrity and intent.

107. I am severely afflicted; give me life, O LORD, according to your word!

• Here the Psalmist seeks relief from ‘severe affliction’. As has been mentioned before, the nature of the affliction isn’t described here but could relate to people seeking David’s life or damaging his reputation.
• The relief he seeks is ’life’, but that could be physical rescue or escape, or restoration to a previous condition.
• And this relief, this rescue (or redemption or restoration or revival) is in accordance with God’s word. Whether this was a specific word or promise to David, or more general revelation, we don’t know. I would think the former more likely.

108. Accept my freewill offerings of praise, O LORD, and teach me your rules.

• The Psalmist offers praise to the Lord, or at least has praised the Lord and then offers that to the Lord. Any praise that isn’t of the free will doesn’t seem like it would be of any value anyway.
• The Psalmist also seeks to have the Lord teach him His rules. It’s not in the form of a contract or exchange, but instead indicates a willingness both to praise the Lord and be taught God’s ordinances by the Lord.
• It describes a position of submission to and reverence for the Lord.

109. I hold my life in my hand continually, but I do not forget your law.

• I presume this is a reference to David being on the run from Saul and his men, or under constant threat from potential usurpers or slanderers.
• Despite those constant threats, David maintains his love for and obedience to the word of God. In the words of Matthew Henry, ‘In the multitude of his cares for his own safety he finds room in his head and heart for the word of God’.

110. The wicked have laid a snare for me, but I do not stray from your precepts.

• A continuation of the ideas from the previous verse. David is aware of people pursuing him and laying traps for him but he maintains his confidence in the word of the Lord.
• I don’t think David is considering taking action outside of God’s word, but that he remains obedient to it despite the many pressures he faces.
• It can be easy to let our guards down when under pressure, but David is declaring that he maintains his God-ward focus.

111. Your testimonies are my heritage forever, for they are the joy of my heart.

• An interesting use or view on the word heritage where the Psalmist declares the Lord’s testimonies are his ‘heritage forever’. The Hebrew is the word nachal (H5157) and means to inherit or to occupy - something that has descended or been distributed.
• It raises the question in my mind as to what part God’s word will play in our lives in eternity. More than I had previously considered, I suspect. There will still be learning and education and growth in heaven. I don’t think we will automatically have perfect or complete knowledge.
• May I be able to echo David’s words that the Lord’s testimonies are ’the joy of my heart’.

112. I incline my heart to perform your statutes forever, to the end.

• David here touches on something important - the role of the will. He inclines his heart to keep the Lord’s commandments. He indicates an intention to do something consistently.
• None of that precludes failures and lapses, but it is an orientation to reading, learning, studying, meditating and obeying the word of the Lord.
• And it is something David sees as being necessary forever. His obedience is based on love, not fear and it is eternal.

We’re looking at the thirteenth of twenty-two stanzas of Psalm 119 - verses 97 to 104 prefixed with the letter mem.

These verses, from the ESV®¹, interspersed with my comments are:

97. Oh how I love your law! It is my meditation all the day.

• This is one of the better known and most frequently quoted verses from this Psalm.
• David’s love for and appreciation of the word of God was so great that he declares that it is the object of his meditation continually.
• I wouldn’t read this that David was meditating on Scripture all the time; but that he did meditate frequently and deeply on God’s word. And this frequency and depth of meditation was such that his thoughts and reflections on Scripture permeated his waking thoughts.

98. Your commandment makes me wiser than my enemies, for it is ever with me.

• David refers to the word of the Lord in the singular - ‘commandment’ and ‘it’. He sees his knowledge and experience of the entire law of God as a single entity.
• I can see the logic of that because it is rare for us to know how, when and where we gained a particular nugget of wisdom. Sometimes we can recall a specific time or situation when we learned something, but generally we just seem to acquire it (or not).
• In the verse David is saying that his knowledge and understanding of the word of God (mainly acquired through meditation and obedience) gives him wisdom that his attackers and detractors don’t have. And it is an enduring advantage.

99. I have more understanding than all my teachers, for your testimonies are my meditation.

• The middle of three verses where the Psalmist compares his understanding or wisdom with his enemies (v. 98), his teachers (this verse) and the aged (v. 100).
• David takes no pride in his implicit knowledge or understanding, but only from what he understands from his meditation upon the Lord’s testimonies.

100. I understand more than the aged, for I keep your precepts.

• David continues to compare his understanding with others. In this case he declares he understands more than the aged because he has kept the Lord’s precepts.
• It’s an interesting comparison. In our society age is often equated with wisdom (until the possible onset of dementia where the equation is no longer made).
• But here David equates understanding with obedience to God’s word - and that can be demonstrated at any age.
• Across these three verses we have seen a progression of how to approach God’s word - David has studied God’s word or law; he has meditated upon it; and he has sought to obey it as he understood it.

101. I hold back my feet from every evil way, in order to keep your word.

• Describes how intention and will can play a part in obedience to God’s word.
• In order to keep the Lord’s word, the Psalmist indicates that he holds back his feet. He doesn’t willing go out of his way to join in with evil activities.
• Suggests to me that part of him wants to join with the evil activity - that his feet want to take him there, but his will overrides that desire.

102. I do not turn aside from your rules, for you have taught me.

• The first clause is a declaration of David’s obedience - that he does not wilfully turn away from the Lord’s ordinances. He had in the past - and had suffered some very painful discipline with significant and enduring consequences.
• The second clause can be read in a couple of ways. Different translations put this as ‘for You Yourself have taught me’ and others ‘for You have taught me well’. The Amplified, NASB and NKJV have the first reading whereas the NLT has the latter. I’d opt for the former.
• David no longer wilfully sins because he has been taught and experienced the word and discipline of the Lord.

103. How sweet are your words to my taste, sweeter than honey to my mouth!

• Another well-known verse from Psalm 119 (though I suspect many who know the verse aren’t sure where it comes from).
• David describes the Lord’s words as ‘sweet’, with the metaphor that it is sweeter than honey. That may be an attractive comparison for those who like honey, but less engaging for those wo don’t. The idea of sweetness and honey is from the Hebrew for smooth, pleasant syrupiness or viscosity.
• David views the Lord’s commands and testimonies as smooth, pleasant and palatable.
• I’m not sure that I view all of the Lord’s word as pleasant and smooth all of the time.

104. Through your precepts I get understanding; therefore I hate every false way.

• The Psalmist declares his experience - that he gets understanding from the Lord’s precepts. The word translated as ‘understanding’ is the Hebrew biyn (H0995) and means to mentally separate or distinguish.
• The Psalmist then declares that, in light of this, he hates every false way.
• In the verse the psalmist is demonstrating exactly the type of understanding he speaks of - he is separating God’s way from false ways. He is distinguishing between his experience of knowledge and falsehood.
• As we read and meditate on the verse, we, too, can gain understanding of the importance of truth and holiness and Godly wisdom, and a glimpse of how they operate together.

Continuing on to record my reflections on a verse of Psalm 119 each day that began here and left off here.

We’re looking at the twelfth of twenty-two stanzas of Psalm 119 - verses 89 to 96 prefixed with the letter lamed.

These verses, from the ESV®¹, interspersed with my comments are:

89. Forever, O LORD, your word is firmly fixed in the heavens.

• This verse firstly contains the idea that the Lord’s words are for perpetuity - continuing forever.
• They are everlasting decrees - with effect and power and effective and effectual forever. Our laws and codes come and go with changes in technology, demographics, economics, ’enlightenment’, progress (good and bad).
• To be ‘firmly fixed in the heavens’ reinforces this idea of universal application and relevance. They are set over and above us. Visible, yet unchangeable.

90. Your faithfulness endures to all generations; you have established the earth, and it stands fast.

• One of the very few verses in the Psalm that doesn’t make some direct reference to the word of God (or testimony, or precept, or commandment, or law, etc). Verse 37 was the first.
• Continues the ideas of eternal endurance and immutability, but this time ascribing them to the Lord’s faithfulness and His commitment to His creation.
• Across these two verses what is eternal and immutable is both the efficacy of the word of God and His faithfulness.
• God’s faithfulness is seen in and demonstrated by His word.

91. By your appointment they stand this day, for all things are your servants.

• It’s not clear to me what ’they’ are. Is it the word of the Lord (from verse 89) or the earth (from verse 90)? I assume from the plural that it is the law or statutes of the Lord that stand?
• Matthew Henry takes a different view - that the ’they’ are the heavens and the earth because ’the stability of the ordinances of the day and night, of heaven and earth, is produced to prove the perpetuity of God’s covenant.’
• He continues that this fulfills the covenant promise to Noah recorded in Genesis 8:22.
• The NASB contains the word ‘ordinances’ fulfilling the concept that the vast majority of verses in this Psalm make reference to God’s law in some way. The first clause reads, ‘They stand this day according to Your ordinances’.

92. If your law had not been my delight, I would have perished in my affliction.

• Draws a direct connection or benefit between delighting in the law and being saved or redeemed from affliction. We don’t know what the affliction was or how David was saved from perishing by delighting in the law.
• It raises the question of whether I delight in the Lord’s word.
• Matthew Henry makes the point that, whilst we are not kept from affliction, we can be kept from perishing in it - of being kept through it.
• Matthew Henry finishes his commentary on this verse by saying, ‘His converse with God’s law, and his meditations on it, were his delightful entertainment in solitude and sorrow. A Bible is a pleasant companion at any time if we please.’

93. I will never forget your precepts, for by them you have given me life.

• A declaration by the Psalmist about the character of God’s word and the impact it has had on his life - the precepts of the Lord have given life to David, and, as a result, he declares to never forget God’s word.
• The word translated as ’life’ is the Hebrew chayah (H2421) usually translated as ‘revive’ and has shades of meaning covering nourishment, restoration or being made whole.
• The words or precepts of the Lord are the means of transmission of this revival or restoration but it is the Lord who is the source.

94. I am yours; save me, for I have sought your precepts.

• The Psalmist sees and makes a direction connection between belonging to God, God’s word, and redemption or salvation.
• The word ‘save’ is the Hebrew yasha (H3467) and at its root means to be open wide or free. By implication it contains the idea of being made free or preserved.
• I see this idea of seeking the Lord’s precepts to include reading, study, meditation and obedience. There must be both a study of God’s word as well as the desire and intent to apply it.

95. The wicked lie in wait to destroy me, but I consider your testimonies.

• There have been a number of instances in this Psalm where David has lamented those who would seek to destroy his life and/or reputation and/or legacy and/or family and/or kingdom.
• The specific situation here is not known to us, but it may be a physical ambush that David was aware of or anticipating. Certainly there were occasions where Saul pursued David with murderous intent (1 Samuel 22 and 23 records some attempts).
• In the specific case of Saul’s pursuit of David, David’s response was shaped by the Lord’s testimonies (1 Samuel 24:6, 10).
• Our responses when we are suffering/attacked/persecuted must also be shaped by the Lord’s testimonies.

96. I have seen a limit to all perfection, but your commandment is exceedingly broad.

• An interesting contrast is drawn between ‘all perfection’ and the Lord’s commandments.
• Matthew Henry says David had seen the strongest (Goliath), the swiftest (Asahel), the wisest (Ahithophel) and fairest (Absalom) all fail and fall; but David had also seen that the word of the Lord is eternal.
• The Amplified Bible puts it this way: ‘I have seen that everything [human] has its limits and end [no matter how extensive, noble, and excellent]; but Your commandment is exceedingly broad and extends without limits [into eternity].’

It’s been good to get back to this Psalm.

As I wrote the other day, each fountain pen I have was bought for different reasons or for different attributes (beginner, demonstrator, flex nib, long cartridge etc). On top of that, each pen performs differently. What follows are my observations and comments on some of these attributes and performance. Some of these thoughts are personal and subjective whereas others are statements of fact about each pen.

1. Lamy Safari

+ Relatively cheap
+ Beginner indentations to assist pen holding
+ Replacement nibs easy to install, and relatively easy to buy
+ Smooth and comfortable to use
- Somewhat cheap feeling/looking
- Proprietary cartridges ^

2. Pilot Metropolitan

+ Somewhat classic look/feel
+ Relatively cheap
+ Snap cap feel/sounds solid
- Proprietary cartridges ^
- Suffers from nib creep ^^

3. Kaweco Classic Clear Sport

+ Demonstrator (in the clear)
+ Small and light
+ Can be used as an eye-dropper for dramatically increased ink capacity
+ Accepts short standard international cartridges
- Plastic body scratches/marks fairly easily
- Needs caps to be posted to be useable for medium to large hands

4. TWSBI Diamond 580AL

+ Larger pen
+ Interesting filling mechanism (twist piston)
+ Smooth nib (M) and clean writer
+ Relatively cheap replacement/additional nibs
- Easy to strip the plastic threads when disassembling/assembling
- Threads are reverse-threaded

5. Kaweco Brass Sport

+ Smooth writer (M)
+ Some heft or weight to the pen
+ Accepts short standard international cartridges
- Needs the cap posted to be comfortable to use

6. Noodlers Ahab Flex

+ Cheapish
+ Flex nib
+ Can be used as an eye dropper
- Ink accumulates on the bottom of the feed
- Suffers from nib creep ^^

7. Pilot Falcon

+ Flex nib
+ 14ct gold nib
+ Can be used as an eye dropper (if the finial seals properly)
- Proprietary cartridges ^
- Suffers from nib creep ^^

8. Retro 51 Tornado Lincoln

+ Antique copper look
+ Accommodates long (and short) standard cartridges
+ Uses a #6 size nib
- Suffers from nib creep ^^

9. Lamy Studio

+ Stylish looking pen with propeller-shaped clip
+ Smooth writer (LH oblique nib)
- Proprietary cartridges ^

So that’s the wrap up of my current pen stable. My most preferred pens to write with are the TWSBI 580AL, Kaweco Brass Sport and Lamy Studio.

A couple of months ago I mentioned that I was reading in the early part of Luke’s gospel using Search the Scriptures to guide my reading and questions. I’ve since completed that, done some reading/studying in 1 Peter using a different method and have recommenced Search the Scriptures reading in Genesis.

In just the second week of readings from Luke I came across three instances where the Bible text didn’t accord with what I been told it meant over the years. It’s my fault because I had blindly accepted and believed what people had told me without checking and without question. These three teachings or statements are:

My first use of a fountain pen (aside from the obligatory use of ‘cartridge pens’ back in primary school in the mid-70s) was around October 2015. At the time I was doing some journaling along with my Bible reading and recognised that my handwriting was pretty ordinary. I did some research¹ and came across the idea that writing with a fountain pen can improve one’s handwriting because you generally slow down a little and take more care with the letters being formed.

For some reason every six or twelve months I tend to switch Linux distros. Some of that history can be read here, here, here, here, here and here.

My mid-2021 switch has been from Fedora 32 running Gnome 3 to Arch running i3. What precipitated this flip? A couple of things: a new release of the Gnome Desktop Environment had been released and Fedora seemed a little slow (to me) in making it available in their stable branch. Whilst I can appreciate the stability and certainty that brings many users, in this case I wanted to try out Gnome 40 a little sooner. I realise I could have moved to the development branch (called Rawhide), but I instead opted for a clean install of something else. Interestingly (to me, anyway), that decision to move to Gnome 40 is what also moved me on from Gnome to re-look at some tiling window managers. But more on that shortly.

Over the past week-and-a-half I’ve been spending time reading the early stages of Luke’s gospel. I’m not reading aimlessly or randomly but have begun using Search the Scriptures - which is a book first published in 1934 and revised in 1949 and 1967 that seeks to encourage regular, systematic Bible reading and study.

The material in Search the Scriptures covers the entire Bible and contains studies to take exactly three years if it is used daily. A day’s study involves reading a portion of Scripture and then answering two or three questions about that day’s reading.