It's Greek To Me!

Carl Shank • March 18, 2023

It's Greek to Me! (or in the actual ancient Greek language, είναι ελληνικό για μένα!) Having successfully navigated the Greek Koiné (Koiné refers to the Ancient Greek of the New Testament Bible) classes in seminary and using that knowledge in my pastoral and theological life, it is perhaps time to talk about Greek text. I found Robert Bringhurst's (The Elements of Typographic Style, Hartley & Marks, Version 3.1, 2005) coverage of Greek fonts fascinating and noteworthy.


Bringhurst points to three important classes of Greek type, that have been with us since the fifteenth century — the orthotic, the cursive and the chancery script variations. Orthotic Greek is analogous to roman, with upright letters. Cursive Greek is like our italic faces. Chancery Greek are more elaborate forms of the cursive. Bringhurst says that "[the orthotic] is the oldest form of Greek type, first seen in the partial alphabets cut by Peter Schaeffer the Elder at Mainz and by Konrad Sweynheym at Subiaco, near Rome, in 1465. It is also the style of the first full-fledged and polytonic [using two or more breathing and diacritic marks] Greek type, cut by Nicolas Jenson at Venice in 1471." (Elements, p. 274) He notes that the "most widely used modern version is the New Hellenic type designed by Victor Scholderer in London in 1927." (Ibid)


Cursive Greek type appeared as a chancery script by Francesco Griffo in 1502 and lasted two hundred years. Bringhurst again notes that "chancery Greeks were cut by many artists from Garamond to Cason, but Neoclassical and Romantic designers . . . all returned to simpler cursive forms . . . in the English speaking world the cursive Greek most often seen is the one designed in 1806 by Richard Porson." This face has been the "standard Greek face for the Oxford Classical Texts for over a century." (Elements, pp. 274, 278)


"Most Greek faces are like the Renaissance italics: upright, formal capitals [ABCDEFGHIJKLMNOPQRSTUVWXYZ] married to a flowing, often sloping, lower case." (Elements, p. 275) He also notes that Greek faces are often used alone or as supplementary faces intermixed with standard roman faces. Perhaps the most widely known Greek face is the Symbol font that was issued by Apple in the Laserwriter in the 1980s — "Symbol (often written as Σψμβολ in typeface) is one of the four standard fonts available on all PostScript-based printers, starting with Apple's original LaserWriter (1985). It contains a complete unaccented Greek alphabet (upper and lower case) and a selection of commonly used mathematical symbols. Insofar as it fits into any standard classification, it is a serif font designed in the style of Times New Roman. Due to its non-standard character set, lack of diacritical characters, and type design inappropriate for continuous text, Symbol cannot easily be used for setting Greek language text, though it has been used for that purpose in the absence of proper Greek fonts. Its primary purpose is to typeset mathematical expressions." (Wikipedia, https://en.wikipedia.org /wiki/Symbol_(typeface))


True Greek fonts, like those used in Bible texts and classroom settings, often come from Linguist's Software.  This company has been making Greek fonts for quite a while, first starting with the SuperGreek and SSuperGreek fonts supplied by that firm. They have produced a number of Greek fonts used in the United Bible Society's texts over the years. A survey of some of their font choices is in the second illustration below.


A page of greek text with numbers 1 through 6 on it

1 Font sample #1 has been taken from the Accordance Software program (NA28 Greek NT) from Oaktree Software (www.accordancebible.com). This complete Greek New Testament is based on the NA28 (Nestle-Aland, 28th Edition). The text is identical to the NA28 in all aspects except it does not include critical apparatus marks, available in NA28-T.


2 Font Sample #2 is from The Greek New Testament, Fourth Revised Edition, 1993, using Linguist's Software SuperGreek and SSuperGreek fonts.Note the different epsilon from the other font samples. This would be a  reworking, I believe, of the Richard Porson font initially issued by Monotype in 1912 and then by Linguist's Software group in their LaserGreek set.


3 Font Sample #3 is from the Minion Pro font characters. Note the swash tilde above the alpha character (a). Minion is a contemporary type family created by Robert Slimbach and released by Adobe Originals.


4 Font Sample #4 is from Gills Sans Nova font, originally designed in the 1950s by Monotype draftsmen, namely by "Monotype Studio designer George Ryan, who expands the much-loved Gill Sans family from 18 to 43 fonts and features a coordinated range of roman and condensed designs. The Gill Sans Nova typeface family is part of the new Eric Gill Series, drawing on Monotype's heritage to remaster and expand and revitalize Eric Gill's body of work, with more weights, more characters and more lanquages to meet a wide range of design requirements." (From fonts.com)

5 Font Sample #5 is the Helvetica Neue font's rendering of the Greek text. What is interesting is that this is a sans-serif rendering of the Greek font and an expansion on the classic Helvetica typeface. Neue Helvetica World fonts enable the setting of pan-European languages, in addition to Arabic, Armenian, Cyrillic, Georgian, Greek, Hebrew, Thai and Vietnamese.


6 Font Sample #6 is from the Times New Roman front, again an expansion from the original Times font family.

A white background with the letters abcdefghijklmnopqrstuvwxyz

The sample Greek fonts on the right are all from Linguist's Software. They describe the font selections this way —


 1 "GraecaUBS, a light text font similar to Rahlf’s Septuaginta font. The italic style matches the style of the regular text of the UBS Greek New Testament, 1st through 3rd editions, and was created at their request for future editions. GraecaUBS is provided in plain, bold, italic, and bold-italic styles.


2 GreekSans II, a Helvetica®- (Arial®-) style sans serif Greek font with classical accents and letters. It is provided in plain, bold, italic, and bold-italic styles.


3 Hellenica, a new font optimized for classical Greek with similarities in style to the SymbolGreek® font found in the original LaserGreek product.


4 OdysseaUBS, the font style of the bold text in the UBS Greek New Testament, 1st through 3rd editions.


5 Payne, an Attic-style Greek typeface. Payne is provided in plain, bold, italic, and bold-italic styles.


6 TeubnerLSC, like TeubnerLS, but with a crescent moon-shaped circumflex. It is provided in plain and bold."



A page of greek writing with numbers 1 through 6

Successful Layout & Design

By Carl Shank April 7, 2026
The King James Bible (KJV), commissioned by King James 1 in 1604 and published in 1611, has been a profound Bible translation and masterpiece of beauty through the ages. It has been one of the most influential English translations of the Bible. Its history combines politics, religion, and literary achievement in early modern England. It has an elevated, poetic style that influenced many later writers. It has been prized for its literary beauty, historical continuity and memorability in public reading and worship (ChatGPT).
By Carl Shank April 6, 2026
Responding to AI and Digital Babylon H. Carl Shank April 4, 2026 Austin Gravley, a former Social Media Manager of The Gospel Coalition, and now the Director of Youth Ministry at Redeemer Christian Church in Amarillo, TX, is writing a book on AI and the digital revolution taking place. He compares this Digital Babylon and its captivity and its exiles to Christians living under the overwhelming influence of an active anti-Christian developing AI. Piecing together his comments with those of many others on the advancing scene of AI on our lives, several themes come to mind. First, AI is not God. While there are some in the Silicon Valley who might wish or see AI as a unifying, ontological force that can shape or rule our lives — the Super Machine —others remind us that this is only technology. And as advanced as AI is and becomes, God is still sovereignly in control of it and our lives. Jason Thacker, professor of philosophy and ethics at Southern Seminary and Boyce College, writes — “We must engage these issues, rather than respond after their effects are widely felt. But we don’t have to face today or tomorrow with fear. God is sovereign and his Word is sufficient for every good work, so we are able to walk with confidence as we apply his Word to these challenges with wisdom and guided by his Spirit.” ( The Age of AI: Artificial Intelligence and the Future of Humanity , Zondervan, 2020) A recent storm that darkened my community and scuttled Internet services reminded me of that. Even AI data centers, growing to over 3,000 in 2025 nationwide, are not immune to power disruptions and total blackouts. AI pundits may claim to have control procedures to keep the Internet and AI running cannot promise it to be so. We need to keep this in mind in the Digital Babylon age, as was needed to be kept in mind by Israel in the Babylonian Empire age in biblical times. Babylon went through many iterations, but will be defeated by God at the end of the day, as noted in Revelation. Digital Babylon will experience the same demise. This is not prediction, just Bible truth. We as believers need to hold on to such truth. Second, AI is still technology. Indeed, advanced and advancing technology, but not human. Matthew Schultz in a recent mereorthodoxy.com article notes— “Technology has existed since the Garden and is an integral component of our cultural mandate. We should also remember that one of the core distinctions between the Creator and his creatures is that we never create matter but merely (!) rearrange it. This becomes clear whether we consider an ancient farmer in Mesopotamia irrigating a plot of soil, a medieval peasant in Northumbria weaving a basket from flax, or a young musician in London taking the raw outputs of machine sound, adjusting its pitch, volume, and length, and incorporating it into a DAW loop. While there are all sorts of important distinctions and qualifications between pre- and post-industrial craft, there is no metaphysical distance between the two.” ( Artificial Intelligence Is A Technology , Feb. 26, 2026). AI may be the harbinger of a new Industrial Age, but though changes will be major and sometimes severe, the human side of the equation cannot be discounted or counted out. Part of my retired status as a pastor and theologian is that of a typographer restoring old type faces and doing a deep dive into the history of type. Two historical typographical truths stand out. Although the Renaissance age brought movable type from Gutenberg and others into the machine age, the typographical flair of those ancient scribes with pen-drawn exquisite type remained a stylistic standard. The second note is that with the Industrial Age, while affecting the quantity and speed of type development and printing, master type craftsmen rebelled against machine driven type for more organic typefaces. This was seen, for instance, in the type movement spawned by William Morris (1834–1896). William Morris was an Arts & Crafts designer who founded the Kelmscott Press (1891), reviving hand craftsmanship in printing. His work influenced the twentieth century private press and type revival movements. Lettering became a vehicle for breaking convention. Led by figures such as Morris, there was a decided reaction against industrialization, seeing machine-made goods as dehumanizing and ugly. Handcraftmanship, honesty in materials and utility fused with beauty made up much of what was called the Arts & Crafts Movement. That movement was rooted in medieval guild ideals and morality in design. (For an expanded history of type development, see “Advances in Typography: A Historical Sketch — Three Parts” in the blogs by CARE Typography, www.caretypography.com , Nov. 8, 2025, Nov. 18, 2025 and Nov. 20, 2025) Third, AI affects everyone everywhere. Austin Gravely, a former Social Media Manager of The Gospel Coalition, raises and answers the query — “’So what?’, you may think. ‘I’m not an Internet technician. I’m not a fan of AI. I’m not planning to change how I use the Internet. Why does any of this matter to me?’ To put it bluntly: you are naive if you think these disruptions won’t directly affect you, or indirectly affect you through the effect they will have on others. If the iPhone, social media, and AI have taught us anything, it is that you are impacted by these events regardless of whether you participate in them or not.” ( The State of the Internet: 2026 , mereorthodoxy.com, March 30, 2026) He goes on to say — “A changing Internet will change you. It will change you in ways you can see and in ways you can’t. It will change those you live with, work with, play with, build with, and fight with. It will change what is possible, probable, permissible, and prohibited in your life, your vocation, your church, your neighborhood, and any other physical space the Internet touches.” I recall my 99 year old mother who passed away a couple of years ago in a nursing facility. She was one of those survivors of the Great Depression and World War Two who dismissed the first moon landing and had her flat screen TV removed from her room for fear the government was watching. She lasted for nine years in the same private room in a modern nursing center. She was attended by doctors and nurses and staff who used AI on their computers and other care devices. She even had a modern digital phone removed from her room and refused to learn it. While she personally rebelled against her AI driven machine age, she could not escape those who used such technology for her care. We cannot isolate ourselves from AI and its advancing development, no matter how isolated we try to be. Fourth, AI can be either a blessing or a curse. Again, Matthew Schultz notes — “Our task is not to develop a unique theology of AI but to catechize our members into a people who can wield this technology without becoming captive to its internal logic. Like alcohol, artificial intelligence will become a test of character, a dangerous good that divides the foolish from the wise.” He says “Yet the greatest danger is both more pervasive and less obvious: AI is much more likely to be deployed as a multiplicative layer that allows ever more efficient micro-targeting of digital services and physical products by industries that already profit from compulsive behavior. The advent of hyper-personalized, real-time engagement strategies will require legislative safeguards, especially if AI leads to video advertisements generated in real time for an exhaustively mapped individual profile.” We must seek to “humanize” AI and employ it “humanly.” We must resist the phenomenological bent toward unbelief in AI development and pressures. We must once again learn to think critically and pervasively and biblically about AI. Our young people must be taught prescriptive critical thinking practices, rather than unwittingly and ignorantly giving in to what their phones and computers spit out. Church and ministry pastors must pastor rather than let AI bots plan, prepare and even give their sermons. We must learn to smartly negotiate with the “Magnificent Seven”— Apple, Microsoft, Alphabet, Amazon, Meta, Nvidia and Tesla — rather than blindly following their lead. Convenience and speed must not be allowed to overtake and overcome careful, sustained and critical thinking and acting. “To give language to this change, we must take the best of Christian thinking regarding the social and political imaginary and apply it to the economic imaginary of life under the glowing shores of Digital Babylon, and that kind of work cannot be done with quick hot takes. It will take slow, deep, and thoughtful meditation to apply the riches of Christian thought to making sense of the companies that got us here and where they are taking us.” (Austin Gravley, The State of The Internet: 2026 ) I am both excited and wary of AI. I have learned to be much more cautious about social media and the videos and photos and information they give. Much of it has been and is being AI produced and tweaked. Spammers use AI technology to wrest thousands of dollars from unsuspecting senior citizens. Schools are requiring students to turn off their cell phones or “bag” them until after school hours because of the insidious nature of AI generated stuff. I value more and more of a face-to-face approach in teaching and learning and mentoring others. And we must adopt a state of “believing is seeing” rather than a non-Christian scientifically sanctioned “seeing is believing” approach to truth and justice.
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