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Thanks for stopping by my blog. The comments from the poll are pretty standard. While the poll is by no means scientific, I think it is pretty accurate. While those Catholics, at least in the USA, who are unaware of the various translations will most likely have some form of the NAB, those who are informed really do fall along the lines of the least from my own experiences.

I should mention that I have found the NRSV-CE being used more and more in the Church. An adapted form of it was approved for Mass in Canada. Also, the bishops of the UK and Wales are working on a similar adaption, which might even be published. I have been told, as well, that the HarperOne NRSV-CE's have sold well over the past few years.

We shall see. I still think it will place below the RSV and the NAB(RE).


Thanks, Tim, for your blog, a great online source of reflection and information.

This is a complex topic. There is the question of what is approved for Mass. There is the question of what sells among Catholics, There is the question of what translation Catholics who read the Bible regularly prefer.

The relative figures for each are not going to match. The same is true, mutatis mutandis, among Jews, Protestants, and others like the Orthodox, or Mormons.

It is particularly hard to come by solid data on the question that interests me the most: if you are a Bible-reading Catholic, which translation do you prefer? Many Catholics, of course, are not regular Bible readers, as is true to about the same degree among non-Catholic Christians in aggregate.



From my experiences leading Catholic Bible study with young adults and adults, the NAB and the RSV are easily the most used versions by participants. Every once in a while I will see someone with an old Jerusalem or Douay-Rheims Bible, with the occasional NRSV.

Of course, within Catholic circles, the RSV remains very popular for those who are Bible-reading Catholics because of the various high profile converts who recommend it, most notably Scott Hahn. People like Scott Hahn not only recommend it, but utilize it in popular works as well as study materials.


I'm not sure where that poll came from, but I doubt it is an unbiased sample.

I'm pretty sure that in the US, the most popular Catholic Bible is the NAB; that in Canada, it is the NRSV (which is the basis of the lectionary).

In UK, Ireland, and Australia, a modified vesion of the Jerusalem Bible is now used, in the near future, the application to change to the NRSV is almost certain to be approved. See

The RSV-CE has not, to the best of my knowledge, been proposed as a lectionary substitute; RSV-CE certainly falls short of the requirements of Liturgiam Authenticam, such as:

"Whenever the biblical or liturgical text preserves words taken from other ancient languages (as, for example, the words Alleluia and Amen,...."

"Furthermore, in the preparation of these translations for liturgical use, the Nova Vulgata Editio, promulgated by the Apostolic See, is normally to be consulted as an auxiliary tool...."

It is quite clear that RSV-CE does not follow these guidelines.

There was a revision done by Ignatius press called the RSV-2CE; this revision claims to follow Liturgiam Authenticam, but clearly does so only partially. In any case, it was not granted "permission to print" (the new name for imprimatur) by the Bishop's Conference, and the translation is not transparent. (Ignatius claims that the RSV-2CE does not require new imprimatur, but they also claim compliance with Liturgiam Authenticam -- a claim that is demonstrably false.)

While the RSV-CE is, to the best of my knowledge, nowhere used in the Catholic lectionary, Ignatius claims that that the 2CE it is used by the Antilles Conference (where English is a minority language) in the liturgy. I'm not sure that the 2CE psalms are used here though -- certainly the vast majority of Conferences use the Grail or New Grail psalter.

It is worth noting that the standards of Liturgiam Authenticam (for lectionary) and Dei Verbum (for Biblical translation) are completely different -- to the best of my knowledge, the only translation which satisfies both is the Nova Vulgata -- and the Nova Vulgata is a quite unsatisfactory translation from a scholarly standpoint (a quick glance at Wisdom of Solomon in the Nova Vulgata should be sufficient to convince you of this).

It is also worth noting that it is not possible to buy a copy of the NAB that reflects the current lectioary; neither is it possible to buy a copy of the NRSV that reflects the current lectionary or the proposed lectionary in England, Wales, Scotland, Ireland, Australia, or New Zealand. Apparently the Conferences (which control Biblical translations except for Nova Vulgata) and the Congregation for Divine Worship (which controls lectioary) have never agreed on any text.

One can buy a copy of the lectionary, of course, but the lectionary includes only 13.5% of the OT and only 71.5% of the NT.

In other words, it is not especially notable that the NAB was modified for liturgy; every single contemporary Biblical translation (except Nova Vulgata) has been modified for liturgy.

There are seven Catholic seminaries near where I live; all but one uses the NRSV as a teaching text.


In short, many Catholic authorities but not the Holy See promote NRSV, but the rank and file tend to prefer alternatives, chief among them, RSV-CE.

Something analogous goes on among Jews and Protestants.

That is, plenty of Jewish authorities speak out against the use of ArtScroll products or favor other products, but the rank and file prefer ArtScroll relatively often. At least that is the impression one gets from talk of sales.

Among Protestants, church authorities want people to use a particular version, NRSV let's say, or HCSB. People do not often pay heed - though that doesn't apply to the KJV-only crowd; for them the use of KJV is status confessionis.

NIV 1984 I imagine remains the mostly widely read translation among regular Protestant Bible readers. No wonder then that Obama when he quoted Scripture in his Tucson speech quoted from NIV. No wonder then that in the Dead Sea Scroll exhibit touring the nation, the default Bible translation is NIV 1984.

I agree with Tim: Catholic gentlemen as it were prefer RSV-CE. But I also agree with Theo: when it comes to Catholic clergy who love to read the Bible (not all of them do), the situation is perhaps different, with NAB and NRSV more popular than RSV-CE.

C. Stirling Bartholomew


Thank you for posting this. Good to hear that there are some sane people left in the church who embrace what is good and reject what is not.

In 1997 I was the first person to post Susan Olasky's initial Stealth Bible article on the b-greek forum. It created a firestorm of controversy which ultimately led to censorship by the moderators of the forum but they let thread run for quite a while.

The linguistic justification for "gender neutral" bible translation is pseudo science. We discussed it ad nauseam in the 90s. It's all there in the b-greek archives.

I picked up an NRSV fine edition, leather bound with high quality paper for $10 at halfpricebooks in1989. Looked it over and gave it to one of my feminist friends. I find the NRSV (e-version) useful in the OT since there were a few OT exegetical breakthroughs between the NASB and the NRSV. I always check it against the RSV.

I guess your interest in english versions is connected with your teaching. Otherwise, I can't imagine why a Hebrew scholar would mess with a version other than the LXX.


NJPSV, Alter (where available), and ESV are useful if you are interested in what the Hebrew says. All three stick to MT more faithfully than RSV or NRSV.

I have an interest in translations for many reasons. I encourage people to learn passages of Scripture by heart. RSV/ESV works very well in that sense, though I certainly don't mind people memorizing Scripture from other translations. I also preach from an English translation. I currently preach from RSV, the pew and pulpit Bible of my parish. In previous parishes, the pew and pulpit Bible were NIV 1984 and ESV, respectively.

Finally, I am much in favor of seeing a translation come out that is conservative but also up-to-date - ESV/RSV CE2 without the stilted syntax, if that makes any sense.


The analogy between Catholic Bible and Jewish Bibles is a good one but an imperfect one.

One analogous aspect is that Catholic and Jewish Bibles have a long tradition of versions with commentary (Canon Law 825 requires commentary; traditional chumashim [printed Pentateuchs] usually include at least Rashi and Onkelos, with Rabbinic Bibles including much more). While some Protestant Bibles are printed with commentary (e.g., the 1560 Bible), Protestant tradition varies on this point with some teachers expressing a preference for Bibles sans commentary.

One nonanalogous aspect is the preference for the Hebrew original in traditional Jewish teaching -- there is a strong expectation that Jews will make an effort to learn Hebrew; although in the diaspora, translations are a necessary (albeit regretable) stopgap. Translations are viewed as mere commentary, e.g., Onkelos.


I wonder, Theo, is there a polyglot in print that has, say, Hebrew, LXX, Vulgate, RSV/NRSV or some other translation in a modern European language?

I have a triglot NT with the Greek (Nestle-Aland), Latin (Clementine Vulgate), and Italian (Nuovissima versione, a snappy Catholic translation without analogy in English; sort of like NEB). It is ruined however by an interlinear translation in Italian supplied with the Greek.

I am convinced there is a market for a polyglot, two columns per page, with the Hebrew first, ESV second, LXX third, and the Vulgate fourth. In the apparatus to MT, one could put all important variants known in Hebrew (see the Dead Scrolls Bible); to ESV, the most important variants in NRSV, NJPSV, NIV, NAB, etc.; to LXX, a summary of the Goettingen and/or Rahlfs; to the Vulgate, the changes adopted in the New Vulgate.

I'm just thinking out loud, of course.


I should also mention that RSV-CE was published in 1965-66 (not 1962), under the sponsorship of the Catholic Biblical Association of Great Britain (not the US), and was edited by Bernard Orchard and R. C. Fuller.

The key step enabling the RSV-CE was the 1965 Vatican II document Dei Verbum, which permitted ecumenical translations (paragraph 22). Before Vatican II, Rome did not permit Catholic involvement in ecumenical translations, which explains why there was no Catholic involvement on the original RSV committee.


Since the (various editions of) critical apparati of the MT and the Göttingen are moving at a snail's pace, I'm not sure that underlying bases for the polyglot you mention are likely to be ready in our lifetimes.

In practice, I suspect that Bible software (Logos/BibleWorks/Accordance/OliveTree) satisfies the needs for parallel versions for scholars. I even have the ability to make a parallel version on my cell phone.

For variant English translations in the New Testament, please take a look at Comfort's book which presents the different textual variations in 16 major English translations. In many ways, it is much easier to use than Metzger, and it is indexed by English translations (which makes it more practical for those who counsel English translations.)


Thanks for the background information and corrections on the beginnings of Protestant / Catholic collaboration on RSV. I have altered the post accordingly.

I use Logos in the way you mention, and I imagine there is a way to work my electronic version of the Gottingen Septuagint into a multi-column format. But I still like the idea of a print edition with reasonably wide margins for notes.


Send me an e-mail if you want to set up multi-column format and have trouble in Logos -- it is not a very intuitive program, but it can most things you might desire.


I'm glad my information was useful, but I think there is a nuance that you are missing.

Liturgiam Authenticam was issued by the Congregation for Divine Worship in 2001.

Paragraph 85 forces lectionaries in English, French, German, Italian, Portuguese and Spanish to be standardized per the national (or regional) Catholic Bishops' Conference. This means, for those languages, effectively there is only one approved lectionary translation per Conference.

Prior to LA, both the NRSV-CE and RSV-CE (and other translations with the imprimatur ranging from the Douay-Rheims to the NJB), were used in lectionaries in the US (and in other countries). After LA, all of these were effectively forbidden except for the single national lectionary -- in the US, the (modified) NAB; in Canada, the (modified) NRSV; in the UK, the (modified) JB, etc.

Thus, in this sense, the NRSV-CE in its birth was exactly as valid for liturgy as the RSV-CE -- but after LA, both were forbidden.


One interesting sidenote: on an experimental basis, the Congregation for Divine Worship allowed for a short while a mass for children based on the GNB-CE. However, in the spirit of LA, this right was terminated, and no special reading for children was permitted.



I have been assuming that the following statement by Ignatius Press is correct:

"The RSV-CE text is permitted for liturgical use in the United States. The New Revised Standard Edition's permission has been withdrawn, but not the RSV-CE. The RSV-CE, along with a modified version of the New American Bible with the 1986 Revised New Testament (with inclusive language removed) and the Grail Psalter are the liturgical texts permitted in the United States."

End quote.

From the Adoremus website, which I would also expect to be a reliable source, not only of Catholic opinion, but of Catholic practice:

"The RSV Catholic Edition is the most accurate of all contemporary translations, and the most literal translation from the original texts. It has the advantage of the best biblical and linguistic scholarship of the 20th century, without any of the 'political corrections' which now disfigure many later revisions and paraphrases of the Scripture. Although its language may not be as beautiful or poetic as the classic English of the Douay or King James Version, the accuracy of the RSV makes it indispensable for study, and it is the version most often recommended by reliable Scripture scholars. The RSV-Catholic Edition has also been approved by the Vatican for liturgical use."

If you are asserting that the above Catholic media sources are misrepresenting the facts, perhaps you need to back up your claims. On the face of it, it is hard to believe that Ignatius Press and Adoremus err to the extent it must according to your claims. I'm not saying you are wrong, but I would ask you to back up your statements with supporting quotations from well-known Catholic media.


John, I can assure you that is not correct.

You will note that the Adoremus site you reference is dated 1996, before Liturgium Authenticum.

I cannot find the statement you quote on the Ignatius Press website. However, you will note that this Ignatius Press website reference complains that the RSV is not approved in the US:

Alternatively, you can simply look at the last paragraph of this site:

If you are still unconvinced, just send an e-mail to your Catholic clergy colleague.


Sorry, I gave the wrong URL for the Ignatius Blog site -- although it does support my comments above.

Here is an Ignatius Press site:

Please note: "This lectionary may not, at present, be used in the Liturgy in the U.S."

Or, you can simply visit a Catholic mass during a weekday.


Here is the relevant sentence from the EWTN site:

"Since these Lectionaries have been fully promulgated, the permission to use the Jerusalem Bible and the RSV-Catholic at Mass has been withdrawn."


Another EWTN site (this sentence appears in boldface on that web page)

"As of Pentecost 2002, the only approved Lectionary for the United States is this revised NAB Lectionary."


Now I get it. RSV CE was permitted for Mass in the US until Pentecost of 2002.

The tug of war that is going on is fascinating.



Only one English lectionary is permitted in the US under Liturgiam Authenticam -- and the US Catholic Bishops' Conference publishes a translation (the NAB) -- so guess which one they nominated for the lectionary?


Father Neuhaus also thought that was the nub of the question. It reminds me of a Latin phrase: pecunia non olet.


Here's a link to Neuhaus's scathing remarks:

C. Stirling Bartholomew

If you like Alter, you might enjoy reading David Gray's thesis

by David Kenneth Holford Gray


Brendan Byrne, an Australian Jesuit who has written a series he calls "readings" of the Snyoptics, uses the NRSV throughout. Maybe he "gets away" with this because he's Australian? ;)

He's an excellent writer for the average lay person. And one can hope that some Catholics will be lured into actually reading the bible - if they are allowed to appreciate it in lucid English!


Hi Thera,

Like all religious traditions with a will to flourish (some traditions are quite content to slowly wither away), the Catholic tradition is concerned about "branding."

This is especially important in terms of worship style and texts used in worship. For this reason, Liturgiam Authenticam, a recent Catholic directive, seeks to ensure that texts used in worship avoid "wording or styles that the Catholic faithful would confuse with the manner of speech of non-Catholic ecclesial communities or of other religions, so that such a factor will not cause them confusion or discomfort."

On that basis, one might expect that in teaching media beyond worship, a Jesuit would not make an essentially Protestant translation his text of reference.

Still, translations like RSV, NRSV, and ESV have a lot going for them, regardless of point of origin (the translation committees of RSV and NRSV included non-Protestants but the essentially non-Jewish, non-Catholic, non-Orthodox nature of RSV and NRSV remains strong). NAB and NJB, on the other hand, are specifically Catholic in origin.

RSV is used by many prominent Catholic teachers as the translation of reference; NRSV by many others.

ESV has not been "discovered" by Catholics in general. It is below the radar for them. In any case, ESV's main advantage over RSV, its adherence to the MT, matters little or is even a negative to a large number of Catholic Scripture scholars.


I think it is much simpler.

If a translation did not have any Catholic involvement, it is unlikely to receive imprimatur, and is unlikely to be broadly accepted by Catholics.

To see this starkly, compare the 1965-66 RSV-CE and the 1971 RSV 2nd edition. The former had Catholic involvement, the latter did not. Guess which one received imprimatur and is most widely used by Catholics?

The NRSV had Catholic involvement and received imprimatur. The ESV did not have Catholic involvement and does not have imprimatur.

Canon Law 825.2 talks about the process of producing Bible translations -- I know that you usually prefer to evaluate translations on their merits independently of the process used to produce them. But from the perspective of Canon Law, process also matters.

A few corrections:

* The NAB was also an ecumenical translation (although sponsored and organized by Catholics.)

* I do not think you intended to characterize the ESV as an ecumenical translation or as a liberal Protestant translation.



I fixed the paragraph in which I mention RSV, NRSV, and ESV in the same breath. Thanks for pointing out the error.

But I find it misleading to refer to NAB and NRSV as ecumenical translations. NAB is specifically Catholic in origin and purpose, an in-house production. Non-Catholics contributed to the work of translation, but if that makes a translation ecumenical, then HCSB is an ecumenical translation, since non-Southern Baptists contributed. The same holds, mutatis mutandis, for NIV and ESV. The word "ecumenical," after all, is used in about a thousand different senses.

RSV and NRSV are specifically liberal Protestant in origin, with the copyright owner being the National Council of Churches.

All of the above translations, no less than NJPSV - the fact that the latter, like NIV and ESV, lacked translation committee members outside of a specific confessional range is of minor importance - are widely respected. Adoption for purposes of worship and commentary within specific religious confessions follows complex patterns that have only a tangential relationship to the intrinsic merits of the adopted translation.

A truly ecumenical English translation would be a joint project, in the case of the Old Testament, of the same or larger range of Jewish denominations that put together the JPSV, along with a broad range of Catholic, Protestant, Anglican, and Orthodox judicatories, such that, whenever the biblical text was quoted in English, the very same text could be cited as approved by all. For a host of excellent reasons, it's not going to happen.

ESV and RSV CE 1st and Second Editions are similar in many respects. In all three cases, the base text is a liberal Protestant product, ecumenical in a weak sense. The Catholic editions amount to very lightly retouched versions of RSV. The revisions contained in ESV are more extensive, but still relatively minor.

That description too is an oversimplification. RSV, RSV CEs, and ESV go back to KJV. The "stratigraphy" of KJV is complex to say the least. An "ecumenical" set of influences co-determined its diction.

Given these complexities, the ecumenical/non-ecumenical distinction is vastly overblown.


I would not say that the NJPS translation was ecumenical, for the reasons you state. (I know some academically minded Christians, such as you, like it, but I think that is an indication of your catholic [small c] tastes rather than a representative view of most Christian readers.)

The HCSB team did not contain any non-Protestants, as far as I am aware. While there is certainly a diversity of opinion on its translation committee, I do not think it is as wide as the NAB or NRSV.

In the early post-war era, academic biblical studies was dominated by liberal Protestants -- thus affiliation of the RSV members you mention. Still it is a sign of how far our thinking has evolved that the NRSV and RSV now seem conservative compared to firebrand translations such as the CEB; and the NIV in its current form does not seem to be that far from the NRSV in interpretation.

In any case, since in some sense Bible translation is now a community-defining process, a translation committee that had 20% Catholic translators (NRSV) is more likely to enjoy Catholic acceptance than a translation committee that had 0% Catholic translators (ESV).

(If I counted right, the 2010 NAB translation committee is a little more than a quarter non-Catholic.)


NJPSV is excellent precisely because it is *not* ecumenical. It is a translation that is profoundly attentive to Jewish tradition, something not seen, paradoxically, since the great Bible translations of the Reformation (including KJV).

The Geneva Bible was excellent in its day for the same reason: it has a clear confessional profile; its notes are of particular interest.

Views such as the following, that what makes for a great translation is its originality, or the fact that a translation was produced by people of diverse beliefs or none, are indices of an anti-traditional animus. No wonder, though, that tradition-loving Catholics tend to resist a translation like NRSV.

If the purpose of a translation or a revision of a translation is to make it suitable for confessional needs - this is the case of the RSV CEs, ESV, HCSB, NIV, and so on - it is a category mistake to point out lack of diversity however defined on the translation team, revision team, or organizing committee, as if it were a fault or shortcoming.

If the purpose of a translation is to serve a need in a secular context, NRSV has many shortcomings, but it serves that purpose better than others. But in a confessional Christian context, a long list of other translations, including the old NAB, the old NIV, and the ESV, have more going for them.

The jury is still out on the new NAB and new NIV.

For a great number of liberal Protestants and liberal Catholics, NRSV is fine and dandy precisely because it connects them with their liberal counterparts in other confessions. Perhaps NAB 2010 and NIV 2011 amount to liberal-leaning community-defining processes. For a great many people, that would be a strike against them.

As a Christian committed to a classical, undiluted version of the faith, the last thing I want to do is participate in still another movement which reduces things to a lowest common denominator consisting of a particular version of political correctness. Diversity and ecumenism in this sense have had devastating effects on churches and synagogues.


I think to see a great ecumenical translation we need a generation in power that values consensus, above results. True team builders, like the silent generation who ruled when we were at the height of ecumenicalism pulling people in.

If the old 4 generations rule holds up that would be the iGeneration, the kids born 1995-? when they take power. So we have to wait a while.


Still it is a sign of how far our thinking has evolved that the NRSV and RSV now seem conservative compared to firebrand translations such as the CEB; and the NIV in its current form does not seem to be that far from the NRSV in interpretation.

The RSV was only really liberal in its treatment of the OT as quoted by the NT and the NRSV was only additional liberal on pronouns. You want a modern firebrand translation try Price's translation. We are a long way from that being mainstream.

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  • Higgaion
    by Chris Heard, Professor of Religion, Pepperdine University
  • Idle Musings of a Bookseller
    by James Spinti of Eisenbrauns
  • if i were a bell, i'd ring
    Tim Ricchiuiti’s place
  • Imaginary Grace
    Smooth, witty commentary by Angela Erisman (archive). Angela Erisman is a member of the theology faculty at Xavier University
  • James' Thoughts and Musings
    by James Pate, a doctoral student at HUC-JIR Cincinnati
  • Jewish Philosophy Place
    by Zachary (Zak) Braiterman, who teaches modern Jewish thought and philosophy in the Department of Religion at Syracuse University
  • kata ta biblia
    by Patrick George McCollough, M. Div. student, Fuller Theological Seminary, Pasadena CA
  • Ketuvim
    Learned reflection from the keyboard of Jim Getz
  • Kilbabo
    Ben Johnson’s insightful blog
  • 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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