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Wayne Leman

John, very nice exercise. And you make your points well. It is important to try to maintain co-textual relationships.

But I can't answer your four questions for the translation of the passage as a whole very well. I need to look at the trees, not the entire forest here, although there is also value in looking at the forest.

At the clause or sentence level, I prefer, for instance, your sharp, idiomatic, contemporary "They talk the talk but don’t walk the walk." For this sentence it lays each of the other translations in the dust (so to speak!).

I don't know what "the seat of ___" means so I can't speak about accuracy of it, since accuracy is a moot point when the original meaning is not communicated in translation. My translation co-workers refer to this kind of example as one conveying "zero meaning". Zero meaning is just as serious a problem as wrong meaning.

The job of a pastor, Bible teacher, or other biblical expositor is not to explain the language used in a translation. It is to help people understand the concepts which that language conveys and application to their own lives.

Perhaps you have heard the traditional response that some pastors have given when asked why they continue to preach from some old translation, "Well, what would I have to preach about if I didn't preach from that?"

:-)

JohnFH

The beauty about what you do, Wayne, is that you can comment on any base text whatsoever, regardless of what translation technique informs its structure and vocabulary, and suggest improvements based on an ear for intelligible and fluent English.

Any translation team is blessed to have you on board.

Wayne Leman

I thank my dear mother for that, John. Bless her heart! She's nearing 90 and can't remember things for more than about 2 minutes. But the language part of her brain still works well and nearly 60 years ago taught me much about good English.

Lingamish

Google came to the rescue on "halakhah." ;-)

I agree that the NRSV isn't stupid but it's too smart for its own good. Without footnotes or a whole lot of exposition "seat" "burdens," phylacteries" and "fringes" are meaningless.

NLT reads out loud very well. Barnstone and Hobbins don't seem to add anything to the debate. And you accuse me of making a hash! "Walk the walk!" Indeed!

Has anyone noticed "tie up?" Was this the standard collocation with "bundles" or was this evocative for Jesus' audience but not for us?

And you don't have to wonder at my translation for general use by modern English speakers. NLT is the answer to Questions 1-4.

Regarding question #5, turn it around: "Is a hard to understand translation the best one?"

JohnFH

David, you identify the issues well. I agree with you that NLT is a clear and powerful translation. And you're right if you are implying that my translation is all over the map in terms of deployed translation technique.

I approach the text on the following basis.

The terms 'seat of Moses' (cathedra de-Moshe in the Talmud, equivalent to a bima in current usage), 'phylacteries' ('tefillin' in standard rabbinic terminology, going back to Exod 13:9, 16; Deut 6:8-9 and 11:18, 20), and 'tassels/fringes' ('tsitsit,' of tallit fame, going back to Numb 15:37-40; Deut 22:12) all refer in the first instance to concrete entities.

What entitles the translator to do away with the concreteness of 'the seat of Moses' but not the other two? All three terms, after all, will have zero meaning for the average reader, who never has and never will read through and assimilate the contents of Moses, and lives far away from an orthodox Jewish environment, and thus has no mental images to associate with 'prayer boxes' and 'tassels' either.

I actually know the answer to my question. Jesus uses the phrase 'sit in the seat of Moses' as a metaphor for something larger, the teaching authority of Moses, and the Pharisees who saw themselves as Moses' successors (NLT's 'official interpreters' is over the top; official according to what central authority? There was and is none, a point Iyov likes to make). The fact that Jesus's phrase is metaphorical authorizes translators, apparently, to do away with it. Probably a good idea, come to think of it. Metaphors are very dangerous, a point made with exquisite force in a favorite film of mine, il postino (the Postman), which I hope you've seen. Get rid of metaphors. They might hurt somebody.

You fail to note that your strictures against the terms 'phlyacteries' and 'fringes' also apply to 'prayer boxes' and 'tassels.' Admittedly, the latter seem to be marginally better in terms of preparing the way for a reader to associate a mental image with them that makes sense in the context - on the same grounds, I assume, a translation like NHCB has 'chair of Moses' rather than 'seat of Moses.' But the fact remains that if I ask my confirmands what 'prayer boxes' and 'tassels' are, they will simply say, "I dunno." Footnotes are necessary here. Why not preserve the metaphor and footnote 'seat of Moses,' too, just as, I assume, NLT footnotes 'prayer-boxes' and 'tassels'?

C'mon, I want an answer.

Some of the specifics of a passage like this one cry out for exposition and explication no matter what translation is used as a point of departure. Perforce it is the job of the expositor to clarify the specifics of a passage that speaks about a culture that is strange and unknown territory to the contemporary reader. It is a non-starter to suggest, as Wayne seems to do, that you can DE a passage like this one and then sit back and watch people's eyes light up with understanding. It doesn't work that way.

J. K. Gayle

John,
Wow, this is a lot to digest. But the feast is delicious, and I also appreciate the table settings and the useful utensils. Thank you for inviting us over to your house here. It's so very easy, rather simply, just to consume and to criticize. Thank you very much for your brave translation. Could any of the rest of us do better (or want to try?)

Question #1: which translation catches the rhetoric of the passage best?

The Hobbins! Yes, indeed, and the formatting helps. Each of Jesus' criticisms is best outlined in the couplets (which is so Hebrew, which is so what the Barnstone is after, and the tripartate NLT helps with though not at all the NRSV).

John, I always appreciate your sensitivity to "rhetoric" in the texts. And you never ignore how translation can bring that out. What do you think of the rhetoric of the translations? Barnstone in his Poetics of Translation: History, Theory, Practice (Yale, 1993) is very interested in the (sometimes unwitting) anti-Semitic rhetoric of English Bible translation (especially the NT translations). Barnstone, then, is not just about style (i.e., blank verse) although he's convinced of the rhetorical poetry of Jesus, but Barnstone is also wanting to restore the Jewishness (not just in the names erased by Christian transliterations of the Greek) of the NT.

So what is the rhetoric OF the Hobbins? We go back to your post and the ones before for that. You are not so keen on DE but do see value in literary translation, right. It shows! And your translation packs a punch!

Question #2: which translation, more than the others, is couched in such a way that it resonates with related texts elsewhere in scripture?

Well, the Barnstone and the Hobbins use the English word "couch." That, coupled with the concern for "seat" and "sitting" and for that big comfy thing that the scholars and Perushim want vs. the thing that Jesus overturns in the Temple courtyard, gives us English readers and listeners many apt images. In contrast, there's "head table" and "place of honor" which, in my childrens' editions of NLT and NRSV, only corresponds to some artist's painted etchings. I'm overstating this, a bit, to make another crucial point at the end of this comment, below.

Question #3: which translation do you think would serve best as the point of departure for an expository sermon?

As a missionary kid hearing many more sermons than the average person (and many more "simultaneously" in two, sometimes three, different languages), I recuse myself from answering this question. And, as the son-in-law of a preacher, and an American now living a few years in the U.S. with a TV too, I've heard a few English only sermons; that alone ought to disqualify me from judgment on this question. Makes Jesus' teaching and preaching stand out sorely! But, I do make a critical comment at the end of this comment.

Question #4: which translation did you find easiest to understand?

Do you really want to know so much about me? (If not, I think some of those "readability" tools might give a more "objective" answer).

Question #5: do you think the translation that is easiest to understand is therefore the best one?

Yes.

And I think difficulty is not a bad thing. George Steiner makes some difficult points on this.

And I think good (easy to get) translation as a polite "host" is best when it invites in side by side with the other text as its "guest." There's conversation and "interlation" with new rhetorics and styles, rather than just translation with all that's lost.

(Lydia He Liu is the one coining the notion of translation as guest and host languages vs. "source" and "target." And Mikhail Epstein provides that neologism, "interlation," which he also calls "stereotexting.")

If we would provide "diglots" (as I've heard Suzanne McCarthy call them), then I think more of us would "read" some Greek and Hebrew and, then, more of us would read (differently) the Englishes. What, then, might we hear?

Great stuff, John. Much obliged to you for these posts and now your translation with comments.

Kurk (the name my friends call me)

JohnFH

Thanks, Kurk, for taking the time to comment so thoughtfully. This Barnstone guy seems worth exploring in greater detail.

Stephen (aka Q)

First off, I think it's absurd to argue that "they sit in Moses' seat" has zero meaning. Here in Canada, we have the Speaker in the House of Commons sitting in a red velvet chair, symbolizing royal authority. And can Americans not picture the office of a CEO, with an oversized desk and an oversized chair?

That said — I never understood the appeal of dynamic equivalence versions. I was not brought up with much exposure to the Bible, but when I became a Christian around age 20, I never had any difficulty understanding the RSV.

I think we underestimate people's intelligence. And I think one of the great failings of many contemporary churches is an appalling failure to really educate believers in scripture. Week after week, people are fed pablum.

I would rather give believers a translation that is relatively close to the original words, and then teach them! People need to be exposed to unfamiliar words in order to break out of familiar mental ruts.

Welcome to the world of the Bible. It's not your world, but you will be enriched if you make the effort to learn your way around in it.

Wayne Leman

John wrote:

It is a non-starter to suggest, as Wayne seems to do, that you can DE a passage like this one and then sit back and watch people's eyes light up with understanding. It doesn't work that way.

But, John, have you ever tried it. I have, with a tribal translation, and it works. It works for non-biblicized English speakers, as well, who currently are in the majority.

There is a place for speciality Bibles with all the precise terminology. That place is scholarly Bibles such as the NRSV, especially if they are accompanied by the footnotes you mention which give cultural background information.

As always, the over-riding question is: "For whom are we translating?"

If we are translating for ourselves, then we can translate using whatever we ourselves understand. We don't even have to translate, for that matter, if we already read Biblical Hebrew and Greek.

But if we want to ranslated for a wider audience, we need to specify who that audience is so that it can be evaluated whether or not the shoe fits.

It is impossible to make broad statements about what kinds of translations are best. We must always first ask: Best for whom?

If we translate using words which are not in the language of the people for whom we are translated we have an incomplete translation. We have, instead, done something like syntactic and lexical transliteration, not translation.

And, yes, over time, people will learn Biblish, but if we expect them to understand Bibles written in Biblish from the start we are mistaken.

(Field)Test all things! :-)

That's where we get our answers to these important questions.

JohnFH

Wayne, I like the emphasis on testing. I'm a little bit skeptical, but you're pulling me up short and making me re-examine my assumptions. Thanks for the stimulus.

Wayne Leman

John, here are some fun wordings to fieldtest:

"Do not lift up your horn."
"How beautiful on the mountains are the feet of those who bring good news."
"When they saw the enemy advancing, their hearts melted within them."
And, of course, "they sat in Moses' seat"

I really do like biblical figurative language. I have been fascinated with metaphors ever since I was knee high to a grasshopper. They provide much of the spice of language. They never leave us cold. They suit me just fine! :-)

And I do think there is a place for literally translating biblical figurative language. That place, IMO, is for those who already understand that language, just as the original Biblical Hebrew and Koine Greek hearers already understood the figurative language in the biblical texts written to them.

The proof of the pudding is in the testing!

Wayne Leman

I would rather give believers a translation that is relatively close to the original words, and then teach them! People need to be exposed to unfamiliar words in order to break out of familiar mental ruts

Stephen, why not just teach them the biblical languages? Then we wouldn't have to deal with the problems of translations and Bible teachers would still have a job.

ElShaddai Edwards

Stephen, why not just teach them the biblical languages? Then we wouldn't have to deal with the problems of translations and Bible teachers would still have a job.

Doesn't that just reinforce the notion that the Bible is a book written for someone other than "me"? Why should I accept some religion if I have to learn dead languages in order to understand the playbook? Surely the gospel of Christ should not be limited to those who understand Hebrew or Greek? That didn't seem to be the experience of Pentecost.

If the Bible is to have immediacy and relevance to the reader, it needs to be communicated in the language of the reader. Unless of course the argument is that the Bible is not a primary source of understanding for our faith/religion, but instead we focus on extra-canonical writings, a la Osteen, that are application focused. I didn't think so...

Back on track... I'd be willing to wager that for the vast majority of American Christians, the NLT or CEV is a superior translation to anything else they could use. There has been an idol set up in the name of "literal transparency" and it's sad to watch the droves of evangelicals flock to Biblish as an object of worship, further widening the gap between themselves and the needs of the world.

JohnFH

Hi ElShaddai. So is NLT the REB of the masses? If that is what it is meant to be, it needs improvement.

ElShaddai Edwards

Ha! I knew I'd end up pigeonholing myself with the REB... I love using it and it begs to be read out loud like no other translation I have. The language of "the masses" is what they hear from the pulpit and, for all of the NLT's positives, I can't say that it's reached that ease of spoken communication.

I'm still in the process of crawling out of my "essentially literal" hole, so if there's a DE translation with emphasis on spoken diction (other than the REB), I'm not yet aware of it.

Peter Kirk

It's a coincidence that yesterday I quoted verse 9 to Doug.

JohnFH

Peter, your comment there is an insightful hoot, and you comment on an amazingly well-written post.

Stephen (aka Q)

Wayne:
Are you seriously proposing that teaching someone to understand a translation like the NRSV is equivalent to teaching them Greek, Hebrew, and a little Aramaic? Your suggestion involves not only learning some new vocabulary, but three entire languages, including two alphabets.

I can show the NRSV to an eight-year-old and she will recognize most of the words.

As for "They sit in Moses' seat," it isn't difficult in terms of vocabulary. The only hurdle is due to the figure of speech.

And even the figure of speech is not so difficult. The point I was making earlier is, I think "seat" is a rather universal symbol. The "seat" of a CEO may not be quite the same thing as the "seat" of Moses, but it's not such a big conceptual leap.

And isn't it a pleasure when the mind "gets" it, like solving a puzzle? How many people do sudoku for entertainment? I think you underestimate people's intelligence, and their desire to be challenged.

Every good teacher knows you have to strike a balance. On the one hand, you don't want to talk so far over people's heads that they feel hopelessly lost and they get discouraged. On the other hand, you don't want to dumb things down so much that they cease to be challenged and stimulated.

It disturbs me that you want to take a passage with readily understandable vocabulary -- "How beautiful on the mountains are the feet of those who bring good news" -- and rewrite it because the cultural referent is strange to us.

Honestly, I think that's a terrible mistake.

Wayne Leman

Stephen asked:

Are you seriously proposing that teaching someone to understand a translation like the NRSV is equivalent to teaching them Greek, Hebrew, and a little Aramaic? Your suggestion involves not only learning some new vocabulary, but three entire languages, including two alphabets.

Stephen, I am serious in the principle I am trying to illustrate, namely, that Bible versions such as the NRSV require an English speaker to learn a new dialect of English. It is only a quantitative difference between that and teaching the biblical languages to people, not a qualitative difference.

I think you underestimate people's intelligence, and their desire to be challenged.

You may be right, Stephen, but my comments are based on extensive field testing with speakers of English. I'm guessing, with respect, of course, that yours are based on your own intuition, rather than empirical testing with people who do not understand Bible English as you do.

On the other hand, you don't want to dumb things down so much that they cease to be challenged and stimulated.

Very true, but we have to test to determine whether we are dumbing down or speaking over people's heads. We can't simply make blanket statements based on our own intuitions. Well, we can, but we don't have empirical support for our statements if we do.

It disturbs me that you want to take a passage with readily understandable vocabulary -- "How beautiful on the mountains are the feet of those who bring good news" -- and rewrite it because the cultural referent is strange to us.

"readily understandable" to whom, Stephen. Have you tested to find out if your claim is accurate?

That beautiful Hebrew figure of speech was readily understandable to Hebrew speakers because it was part of their language. That figure is not part of the language of most English speakers. How do we enable English speakers to understand figures of speech from another language, when they are not part of our own?

We do it either by teaching (which obviates the need for translation, doesn't it?) or by translating so that the figurative meaning is accurately communicated in the translation itself?

Lingamish

John saith: Footnotes are necessary here. Why not preserve the metaphor and footnote 'seat of Moses,' too, just as, I assume, NLT footnotes 'prayer-boxes' and 'tassels'?

C'mon, I want an answer.

The NLT is infelicitous here. But based on their translation philosophy I would probably say something like they've said and footnote, "The Greek says 'Seat of Moses.'" As I've said before the seat/sit/sat stuff goes back to Matt. 22 and you will lose that connection if you lose the image. But so do "father" and "teacher" vocabulary. It's speculation on my part that this is being highlighted by Jesus.

We can argue about this for a long time (and I'm enjoying it, let me tell you) but in general I feel that those advocating a DE translation are concerned with common language translations for common people while FE advocates are interested in translation or in the original languages as ends in themselves. Now the person that wants to argue DE for academics and FE for ordinary people is going to have an uphill battle.

Even so, there are academic types like myself who prefer to read the Scriptures in clear, contemporary language. On Monday I was powerfully impacted by the CEV of Isaiah 40 as I read it out loud to my children. It wasn't the prosody or the "dignified language" but the image of God that I saw there in language I clearly understood.

Let me rephrase your dictum from your earlier post:

"DE first, FE after."

ElShaddai Edwards

I feel that those advocating a DE translation are concerned with common language translations for common people while FE advocates are interested in translation or in the original languages as ends in themselves.

Both sounds dangerously close to being an idol to me... we ought to be concerned with communicating the message of the Word, not which words are communicated.

Now the person that wants to argue DE for academics and FE for ordinary people is going to have an uphill battle.

Which makes the decision by so many churches to adopt the ESV so mind blowing. The hordes are buying Biblish Bibles that aren't written in their language.

JohnFH

Lingamish saith,

"DE first, FE after."

In a sense, I try that in my Jonah 1 post. I used the DE NLT as a base, then FE'd it, though in a DE kind of way. At least those were my intentions.

ElShaddai, I think the use of KJV, NKJV, NASB, and ESV, has to do, not with intelligibility or non-intelligibility, but an attempt to stay attached to a tradition in a world that washes away all tradition in the bat of an eye.

Most of us can think of traditions we would like to see preserved, and we just wring our hands in despair about preserving them.

The way to preserve tradition is to wrap it in an envelope which itself may be quite irrelevant. It may be funny clothes (like more orthodox Jews, or the Amish) or it may be a funny Bible (like the the 16th century translation of the Bible, the Diodati, that Italian pentecostals use).

The envelope is protecting something else. That's my point.

ElShaddai Edwards

Thanks, John. I've blogged separately on "the envelope of tradition" as one leg of the Biblical interpretation stool that you described elsewhere.

JohnFH

In the link you give, I like the work you've done classifying Bible translations, ElShaddai. Much food for thought.

Lingamish

Which makes the decision by so many churches to adopt the ESV so mind blowing. The hordes are buying Biblish Bibles that aren't written in their language.

That's not mind-blowing. It makes perfect sense when you see which leg of the stool they are leaning on.

Peter Kirk

Indeed, Lingamish, but only when you realise that the leg they are leaning on is not the one they claim to lean on. Move over, Sola Scriptura, make way for Sola Traditio. (I hope my Latin is up to scratch, John!)

John Hobbins

I think it's important for people to take note of the legs they stand on. Not to pretend to stand on one alone. It's possible and even necessary to favor one leg over the others, but that is not the same thing as subsuming one leg under another. In other words, a tradition that does not value the independent witness of scripture has become dead on the vine. Likewise, a tradition whose only real authority is experience as currently understood is also in danger of falling into the muck. It is also foolish to pretend that because scripture is supposed to be the ultimate arbiter in matters of faith and practice, it is so in fact, and that tradition and experience are irrelevant.

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  • Kruse Kronicle - contemplating the intersection of work, the global economy, and Christian mission
    top quality content brought to readers by Michael W. Kruse
  • Larry Hurtado's blog
    emeritus professor of New Testament Language, Literature & Theology, University of Edinburgh
  • Law, Prophets, and Writings
    thoughtful blogging by William R. (Rusty) Osborne, Assistant Professor of Biblical and Theological Studies as College of the Ozarks and managing editor for Journal for the Evangelical Study of the Old Testament
  • Lingamish
    delightful fare by David Ker, Bible translator, who also lingalilngas.
  • Looney Fundamentalist
    a scientist who loves off-putting labels
  • Menachem Mendel
    A feisty blog on rabbinic literature and other Judaica by Michael Pitkowsky, Rabbinics Curriculum Coordinator at the Academy for Jewish Religion and adjunct instructor at Jewish Theological Seminary (New York)
  • mu-pàd-da
    scholarly blog by C. Jay Crisostomo, grad student in ANE studies at ?
  • Narrative and Ontology
    Astoundingly thoughtful comment from Phil Sumpter, a Ph.D. student in Bible, resident in Bonn, Germany
  • New Epistles
    by Kevin Sam, M. Div. student at the Lutheran Theological Seminary, Saskatoon SK
  • NT Weblog
    Mark Goodacre's blog, professor of New Testament, Duke University
  • Observatório Bíblico
    wide-ranging blog by Airton José da Silva, Professor de Bíblia Hebraica/Antigo Testamento na Faculdade de Teologia do CEARP de Ribeirão Preto, Brasile (in Portuguese)
  • Observatório Bíblico
    Blog sobre estudos acadêmicos da Bíblia, para Airton José da Silva, Professor de Bíblia Hebraica / Antigo Testamento na Faculdade de Teologia do CEARP de Ribeirão Preto, SP.
  • Occasional Publications
    excellent blogging by Daniel Driver, Brevard Childs' scholar extraordinaire
  • old testament passion
    Great stuff from Anthony Loke, a Methodist pastor and Old Testament lecturer in the Seminari Theoloji, Malaysia
  • Old Testament Pseudepigrapha Blog
    A weblog created for a course on the Old Testament Pseudepigrapha at the University of St. Andrews, Scotland, by James Davila (archive)
  • On the Main Line
    Mississippi Fred MacDowell's musings on Hebraica and Judaica. With a name like that you can't go wrong.
  • p.ost an evangelical theology for the age to come
    seeking to retell the biblical story in the difficult transition from the centre to the margins following the collapse of Western Christendom, by Andrew Perriman, independent New Testament scholar, currently located in Dubai
  • PaleoJudaica
    by James Davila, professor of Early Jewish Studies at the University of St. Andrews, St Andrews, Scotland. Judaism and the Bible in the news; tidbits about ancient Judaism and its context
  • Pastoral Epistles
    by Rick Brannan and friends, a conceptually unique Bible blog
  • Pen and Parchment
    Michael Patton and company don't just think outside the box. They are tearing down its walls.
  • Pisteuomen
    by Michael Halcomb, pastor-scholar from the Bluegrass State
  • Pseudo-Polymath
    by Mark Olson, an Orthodox view on things
  • Purging my soul . . . one blog at a time
    great theoblog by Sam Nunnally
  • Qumranica
    weblog for a course on the Dead Sea Scrolls at the University of St. Andrews, Scotland, taught by James R. Davila (archive)
  • Ralph the Sacred River
    by Edward Cook, a superb Aramaist
  • Random Bloggings
    by Calvin Park, M. Div. student at Gordon-Conwell Theological Seminary, South Hamilton MA
  • Resident aliens
    reflections of one not at home in this world
  • Revelation is Real
    Strong-minded comment from Tony Siew, lecturer at Trinity Theological College, Singapore
  • Ricoblog
    by Rick Brannan, it's the baby pictures I like the most
  • Rightly Dividing the Word of Truth
    Nick Norelli's fabulous blog on Bible and theology
  • SansBlogue
    by Tim Bulkeley, lecturer in Old Testament, Carey Baptist College (New Zealand). His Hypertext Commentary on Amos is an interesting experiment
  • Ancient Near Eastern Languages
    texts and files to help people learn some ancient languages in self study, by Mike Heiser
  • Midrash, etc.
    A fine Hebrew-to-English blog on Midrash, by Carl Kinbar, Director of the New School for Jewish Studies and a facultm member at MJTI School of Jewish Studies.
  • Phil Lembo what I'm thinking
    a recovering lawyer, now in IT, with a passion for a faith worth living
  • Roses and Razorwire
    a top-notch Levantine archaeology blog, by Owen Chesnut, a doctoral student at Andrews University (MI)
  • Scripture & Theology
    a communal weblog dedicated to the intersection of biblical interpretation and the articulation of church doctrine, by Daniel Driver, Phil Sumpter, and others
  • Scripture Zealot
    by Jeff Contrast
  • Serving the Word
    incisive comment on the Hebrew Bible and related ancient matters, with special attention to problems of philology and linguistic anthropology, by Seth L. Sanders, Assistant Professor in the Religion Department of Trinity College, Hartford, CT
  • Singing in the Reign
    NT blog by Michael Barber (JP University) and Brad Pitre (Our Lady Holy Cross)
  • Stay Curious
    excellent comment on Hebrew Bible and Hebrew language topics, by Karyn Traphagen, graduate, Westminster Theological Seminary, Philadelphia PA (archive)
  • Sufficiency
    A personal take on the faith delivered to the saints, by Bob MacDonald, whose parallel blog on the Psalms in Hebrew is a colorful and innovative experiment
  • The Sundry Times
    Gary Zimmerli's place, with comment on Bible translations and church renewal
  • Sunestauromai: living the crucified life
    by a scholar-pastor based in the Grand Canyon National Park
  • ta biblia
    blog dedicated to the New Testament and the history of Christian origins, by Giovanni Bazzana
  • Targuman
    by Christian Brady, targum specialist extraordinaire, and dean of Schreyer Honors College, Penn State University
  • Targuman
    on biblical and rabbinic literature, Christian theology, gadgetry, photography, and the odd comic, by Christian Brady, associate professor of ancient Hebrew and Jewish literature and dean of the Schreyer Honors College at Penn State
  • The Biblia Hebraica Blog
    a blog about Hebrew Bible/Old Testament, the history of the Ancient Near East and the classical world, Syro-Palestinian archaeology, early Judaism, early Christianity, New Testament interpretation, English Bible translations, biblical theology, religion and culture, philosophy, science fiction, and anything else relevant to the study of the Bible, by Douglas Magnum, PhD candidate, University of the Free State, South Africa
  • The Forbidden Gospels Blog
    by April DeConick, Professor of Biblical Studies, Rice University
  • The Naked Bible
    by Mike Heiser, academic editor at Logos Bible Software
  • The Reformed Reader
    by Andrew Compton, Ph.D. student in the Department of Near Eastern Languages and Cultures (focus on Hebrew and Semitic Languages) at the University of California, Los Angeles (UCLA)
  • The Sacred Page
    a blog written by three Catholic Ph.D.s who are professors of Scripture and Theology: Michael Barber, Brant Pitre and John Bergsma
  • The Talmud Blog
    a group blog on Talmud News, Reviews, Culture, Currents, and Criticism
  • Theological German
    a site for reading and discussing theological German, by Mark Alter
  • theoutwardquest
    seeking spirituality as an outward, not an inward quest, by David Corder
  • This Lamp
    Incisive comment on Bible translations in the archives, by Rick Mansfield
  • Thoughts on Antiquity
    By Chris Weimer and friends, posts of interest on ancient Greek and Roman topics (archive). Chris is a graduate student at the City University of New York in Classics
  • Threads from Henry's Web
    Wide-ranging comment by Henry Neufeld, educator, publisher, and author
  • Tête-à-Tête-Tête
    smart commentary by "smijer," a Unitarian-Universalist
  • Undeception
    A great blog by Mike Douglas, a graduate student in biblical studies
  • What I Learned From Aristotle
    the Judaica posts are informative (archive)
  • Bouncing into Graceland
    a delightful blog on biblical and theological themes, by Esteban Vázquez (archive)
  • Weblog
    by Justin Anthony Knapp, a fearless Wikipedian (archive)
  • Writing in the Dust
    A collection of quotes by Wesley Hill, a doctoral student in New Testament studies at Durham University (UK), and a Christian who seeks the charism of chastity
  • גֵּר־וְתוֹשָׁב
    by David Miller, Associate Professor of New Testament and Early Judaism, Briercrest College & Seminary, Caronport, Saskatchewan, Canada
  • ואל-תמכר
    Buy truth and do not sell: wisdom, instruction, and understanding - a blog by Mitchell Powell, student of life at the intersection of Christ, Christianity, and Christendom
  • משלי אדם
    exploring wisdom literature, religion, and other academic pursuits, by Adam Couturier, M.A. in Old Testament/Hebrew Bible (graduate of Gordon-Conwell Theological Seminary)

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  • Ancient Hebrew Poetry is a weblog of John F. Hobbins. Opinions expressed herein do not reflect those of his professional affiliations. Unless otherwise indicated, the contents of Ancient Hebrew Poetry, including all text, images, and other media, are original and licensed under a Creative Commons License.

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    Copyright © 2005 by John F Hobbins.