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C. Stirling Bartholomew

The use of the term gender-accurate is certainly one of the most delicious ironies of this interminable[1] brouhaha.

[1] it certainly predates the publication of the NRSV.

Mike Aubrey

The thing is, John, you don't like translations period.


Hi Mike,

For someone who doesn't like translation, I certainly do a lot of it.

I simply side with the Puritans, whereas you perhaps side with the Cavaliers:

Brian Mitchell

One Bible search engine I use comes with over 43 English translations! And, that is probably not even half of the currently available translations in the English language. It also has three different versions of the NIV, and now a new revision has been released.

Now I feel compelled to beg the question!
( Yes, I know I am committing a logical fallacy by doing so)

Was there really a need for so many translations into one target language? Not to mention the various re-packaging of translation to create things like "the boy's Bible", "the quest study Bible", "Adventure Bible", "Archaeological Study Bible", "busy Mom's Bible", "the Women devotional Bible", "the Women's faith study Bible", the Life application" and the list goes on to include about 147 specific repackagings of the NIV.

And now, (post TNIV), yet another revision of NIV has been released. Which probably means they will have to/ want to update all their resources and 3rd party Bible-software packages from the older NIV to the new revised version(and re-licensed version).

I am guessing Zondervan got rid of the TNIV (like they did with the NIrV) because it was not as widely adopted as they hoped for (and didn't bring in enough revenue), therefore another revision of the NIV was called for.

Here is a somewhat dated article on the subject (it doesn't include the recent layoffs and downsizing efforts by the company).

David Sigrist

Thanks for the list of sites! There's definitely a lot of issues to consider when evaluating translations. Is it good or bad that there are so many different translations? Do you lean towards dynamic equivalent or functionally literal? Do you suggest more people learn Greek and/or Hebrew, maybe publish parallel columns (like Muslims tend to do with the Quran)?

For what it's worth, I posted on my blog about this and linked to here as well:


Hi David,

Lots of questions! Thanks for the link to your insightful blog and to discussion in the WELS fold.

Here are some replies.

I would prefer to see Christians, from Roman Catholics to WELS Lutherans to Southern Baptists, back a single, royalty-free translation in the King James translation tradition. Clearly, then, my preference is for a translation that is as literal as possible and as free as necessary.

At the same time, I regard DE or functionally equivalent translations to be useful for comparative purposes.

I also concur with Tom Nass ("disclaimer": Tom and I studied together, and I regard him as a friend; I also regard him as a witness to the gospel in a thousand different ways) that ESV is not as readable as it should be.

To put things very briefly, I am unhappy with ESV in many of the same places he is, but I am unhappy with NIV in some of those same places - and in many other places which Tom does not deal with.

I have no idea why Christian high schools do not offer Hebrew and Greek. I think they should, and I believe we are amiss in not raising up and training a cadre of teachers to make that possible. In Italy where I served as a pastor, those who attend the liceo classico take Greek and Latin for years and years - some of them learn to read one or both very well.

For a brief description of the translation I would invest a great deal of energy producing, if a team were assembled:

seth sanders

Hankering for an Adventure Bible, NESV (New Extreme Sports Version).

Gary Simmons

John, we still need to teach the young grammar first. Until students understand the concepts of word classes and a TAM system in their own language, it becomes remarkably difficult to teach them the biblical languages. We simply must emphasize oral reading of discourses, I say, both to conserve the endangered practice of reading aloud and to engage the mind in a sustained argument rather than a sound byte.

My experience comes from using Davis' Beginning Grammar and the Wallace textbook for second and third years. John, would you be interested in another post on how to help students engage the languages better?


Hi Gary,

I think there is a great need for better resources in the areas you mention. It says something about the field of linguistics that it seems impossible to find a concise overview of tense, aspect, modality, and evidentiality in languages linguists have spent a great deal of time with, such as modern European languages and ancient languages such Hebrew, Aramaic, Greek, and Latin.

In 5000 words or less each, describe the TAM system of standard English, standard German, and standard Italian. In 5000 words or less each, describe the TAM system of ancient Hebrew, Greek, and Latin.

I might try my hand at an essay or two of this kind. I wish I didn't have so many other things on my plate at this time.

Mike Aubrey

In Roman Catholic and Southern Baptist contexts – the largest church polities in the US – a reaction against gender-sensitive translation has set in. Both faith traditions seek to retain a degree of independence from prevailing cultural trends. This is no doubt salutary. At the same time, it would be easy to build bridges across some of the divides if the debate were not dominated by Ninja warrior types on both sides.

John, I can't say this nicely, so I'm tempted not to. But I can't. This is utter nonsense. This reaction against gender-sensitive translation is linguistically naive. It is not salutary. It's rampant ignorance. If they were rejecting it for good linguistic reasons (e.g. "men" truly is gender neutral is some areas), that would be fine, but it's not. It never has been. The argument isn't "language changes at different rates in different places." The argument is "The CBT is a bunch of feminists!!!" The moment these stupid culture wars were brought into the question, it ceased to be about the nature of language. It's about ideology. The moment culture wars take over, that's the moment that it stops being about accuracy.

Your paragraph here is an embarrassment and you've lost my respect.



I agree with you that it is about culture wars. Even if you are right that NIV 2011 simply tracks language change, that change is heralded by one side as a victory for equal rights and by the other as an attempt to bring a non-scriptural conception of equal rights into the church.

On my part, I encourage you to look at the changes made in NIV 2011 in the name of gender-sensitivity more closely. The elimination of phrases like "God and man" and "man and beast" does not track language change. "God and men" in which "men" is gender-neutral is current English even if *you* - and NIV 2011 avoid it. It was not necessary to pluralize singular constructions to the extent that NIV 2011 chose to do. It would have been possible, and wiser, to take a more cautious approach (check out the new Grail Psalms for a mediating solution). Take a look at my PETA post and the other on Isa 19:16.

Whether you like it or not, the reaction against gender-sensitive translation is politically sophisticated on the part of organizations committed to standing in some tension with ongoing cultural change.

Be honest: as far as you are concerned, the more cultural change in the direction the Catholic Church and SBC feel uncomfortable with, the happier you will become.

And that's fine with me, Mike. But let's be clear: it's not about being linguistically correct so much as competing definitions as to what is politically correct.

Gary Simmons

John. After my last comment, I tried to find my Davis grammar on my bookshelves. I was dismayed when I could not. I was later elated to find the entire thing online. I was dismayed to realize it was written in the 1920s.

I had taken its presentation of the Greek TAM system as something of a cookie-cutter understanding. I thought that was simply selbstverständlich. Yet apparently it wasn't. Wallace may be burdensome in his treatment of tense and case uses, but at least it's more workable. (Now, if only he'd explain discourse functions other than those of the article, that'd be something.)

Feel free to write those essays whenever you get the chance. I would most especially enjoy being able to compare Hebrew to Aramaic, since I haven't yet learned the latter.

Gary Simmons

Mike: it seems to me that John is praising the Catholics and Southern Baptists (or as we call them in Texas, "Baptists") for choosing to be critical Bereans. He applauds them for not following along uncritically. While he may have different conclusions from them after critical reflection, he can appreciate the common ground he (and I) share with them: a careful mistrust of cultural trends.

Could you at least respect Baptists and Catholics for not being infants tossed about by waves, air-borne by every wind-teaching blown out by human "innovation"?

Mike Aubrey

But let's be clear: it's not about being linguistically correct so much as competing definitions as to what is politically correct.

Bull, John.


That statement is nothing more than a cheap cop-out.

Mike: it seems to me that John is praising the Catholics and Southern Baptists (or as we call them in Texas, "Baptists") for choosing to be critical Bereans.

No. He praises SBs for being ignorant. He praising them for not doing their homework on the nature of language. He praising them for scandalizing the years of work of many godly men and women in the name of political correctness. The CBT doesn't have an agenda. The CBT is made up of scholars from a variety of perspectives on the issue of the roles of women in the church--many of them agree theologically with the perspectives of SBC and the Catholic Church. The Southern Baptist Convention *does* have an agenda. Exactly who is being the critical berean? It definitely isn't people like Denny Burk. Its people like William Mounce. Oh wait. He's on the CBT. Oops.



You say: "a cheap cop-out": do you care to argue for your position, as opposed to simply enunciating it? Is there any special reason why you have a bone to pick with the SBC? It makes no sense after all to criticize a church polity for having an agenda. The only polities that do not have an agenda are those that have lost their way.

You are awfully self-assured on this question; I don't know why.

You are right about one thing: it's possible to be a complementarian in terms of marriage and a traditionalist in terms of the role of women in the church, and come down in favor of retaining a rather lean dose of generic masculine language in Bible translation (so the new NIV).

You might also conclude that it's possible to be an egalitarian in terms of marriage and the role of women in the church, and come down in favor of retaining a relatively stronger dose of generic masculine language in Bible translation - my position, and that of many others, men and women: witness the heavy use of generic masculine language in NAB 2011 and in the revised Grail Psalms (2010).

I don't expect to regain your respect, Mike; to be honest, I don't remember ever having it, at least not on this issue. But it would be nice if you dialed down the Sturm und Drang a bit.

Mike Aubrey

You might also conclude that it's possible to be an egalitarian in terms of marriage and the role of women in the church, and come down in favor of retaining a relatively stronger dose of generic masculine language in Bible translation - my position, and that of many others, men and women: witness the heavy use of generic masculine language in NAB 2011 and in the revised Grail Psalms (2010).

I might. But I'm yet to see the evidence that I should. You like to pretend that the Hebrew classificatory system is equivalent to English's natural gender system. Perhaps you can point me to the study that shows how the Hebrew emic classificatory system corresponds so amazingly directly to the English emic natural gender system. Show me how Hebrew noun classes work, perhaps in the same way that R. M. W. Dixon (Where have all the adjectives gone? 1982) showed us how the Dyirbal classificatory system works and then show me how that system necessitates that we pair them with the English natural gender system and then perhaps I'd dance to your tune. If you did that I'd have great respect for you and your argument here. But until then, all you've given me is supposition and that's not how I move. All I've seen so far is rather forced analysis that hasn't show respect for these two amazing language systems.

But it would be nice if you dialed down the Sturm und Drang a bit.

The same thing could be said for a good number of your blog posts (not to mention every single conversation you've had with Sue in the comments on my own blog). You're one of the smartest guys I know, but you're also incredibly reactionary in your writing. At least let a few people follow in kind.

Mike Aubrey

Let me make one more thing clear:

I have absolutely no problem with an English masculine generic in principle. There are perfectly good arguments that SBC could have made against that NIV2011 to which I would have responded: Yes!. But they didn't make those arguments. Had SBC presented things like this:

"We cannot accept the NIV2011 because demographically SBC tends to populate regions and population centers where the English masculine generic continues to have a strong dialectal foothold. We recognize that in some places, this situation is changing, but we believe that currently, other translations suit our dialectal needs."

That's a good argument. My own dialect doesn't not have a masculine generic--other than "guys," which I'm not sure if its even masculine anymore. Many people of my generation use it with reference to all females groups. I certainly do.

But SBC didn't make that argument. The argument they made in it's stead was nonsense akin to what I find when I write Strunk and White: smart people, perhaps even very good writers (E. B. White certainly was), but writing ability and knowledge of language aren't the same thing.

The biggest problem with the NIV2011 (and all contemporary English translations) is that it assumes English as a monolithic language. So does the ESV. The problem is that they assume in opposite directions and neither of them are right.



I might be well-advised not to respond to your 1:14 pm comment at all, and just regard it as a bad penny, given that your 1:51 pm comment moves, and I thank you for doing so, in the direction I clamor for in the post at the top of this thread.

I noted in the body of the post that the gender-sensitive modifications of NIV 1984 in NIV 2011 satisfy some and raise the hackles of others. I went on to note that in the largest church polities in the US, a reaction against gender-sensitive translation has set in. I further noted that those polities embrace faith traditions that are known to strive for a degree of independence from prevailing cultural trends, a characteristic I suggested is "no doubt salutary." I concluded as follows:

At the same time, it would be easy to build bridges across some of the divides if the debate were not dominated by Ninja warrior types on both sides.

In these debates, that has been my consistent position. Recovering fundamentalists (you mention "Sue," who IMO falls into that category), no less than those who have found a purpose in life by rejecting an aimlessly progressive upbringing, not to mention true believers on the extreme ends of the spectrum, will have none of my position. They prefer to polarize the debate further.

That said, I will nonetheless respond to your 1:14 comment in a spirit of dialogue, no matter how difficult you make the attempt, given the language you use.

By referring to my writing as "incredibly reactionary" perhaps all you mean to say is that I stick to my guns and express myself forcefully. If so, I plead guilty.

If instead you are using the word "reactionary" in the commonest usage, as an insult, the kind of epithet progressives without arguments throw in the face of those who question their assumptions, I wear the insult proudly.

What passes for progress in the world today is in grave need of critical analysis. I offer such analysis on a regular basis; it's the least I can do since my social and confessional location is within a progressive milieu that is slowing unraveling.

You know very well that I am not reactionary= extremely conservative and, moreover, speak from a location within a church (the United Methodist) committed to being catholic in the sense of embracing people who are everything from extremely conservative to extremely liberal.

So I'm guessing that your choice to use the word "reactionary" is a way for you to communicate your sense of betrayal given that I express respect for the SBC and the Roman Catholic Church, in particular, for the extent to which they stand within the "Christ against culture" and "Christ transformer of culture" paradigms, whereas you want them to follow the "accommodation model" to culture, at least when it comes to gender construction in language, not to mention gender construction in real life.

That's understandable, but the contribution I feel I can make to the debate involves a destabilization of your point of departure, and those of other partisans in the debate. And I am willing to buck no end of insults in order to make that contribution.

I have written plenty on this blog against biblical egalitarianism and biblical complementarianism. Like Sarah Sumner, I see them both as fatally flawed.

Like the late Don Browning, I believe what has passed for progress in terms of the institutions of marriage and family in late capitalism is in need of a sharp and sustained critique.

If I'm not mistaken, we have no points of agreements here. Judging from previous conversations we have had, it seems to me that you are looking for a way to construe Scripture that proves your complementarian opponents wrong. Conversely, your complementarian opponents over at CBMW look for ways to construe Scripture that stick it to the feminists. It's a shell game, and I will have none of it, especially from fellow egals, who ought to know better. Both sides absolutize the relative, a procedure that is self-defeating.


Re: how much generic masculine language ought to be used in Bible translation

On that score, we have different points of departure. My point of departure is the same as that stated in the preface to NABRE (2011), which I will discuss in an upcoming post.

Briefly, the assumption that the Bible, most certainly, those portions which are written in literary prose and elegant poetry, should be translated into crisp, contemporary, non-literary English of whatever dialect is open to question.

NABRE (2011) and the Revised Grail Psalms (2010) choose instead to translate much of the Bible (perhaps too much) into a literary register in which a far larger dollop of generic masculine language sounds perfectly natural. Therefore expressions like "blessed is the man" in which "man" is generic, "God and man," and "man and beast," are not ruled out in principle, but are in fact used, more often than not.

In my experience, RSV, NIV 1984, and ESV raise no one's 21st century eyebrows when they are read from the pulpit. The same is the case, Catholic friends assure me, when RSV CE, NABRE, and the revised Grail Psalms for example are read in worship and/or Bible study.

Sure the language of these translations is quaint in more than one way, the amount of generic masculine language far greater than in contemporary spoken English, the vocabulary and diction saturated with Biblish (NIV 1984 less so, but only by a relatively small margin), the syntax, especially that of RSV and ESV, unduly stilted. But a great number of people see these things as features, not bugs. The features require them to slow down and listen more carefully, to translate all over again if you will the words they hear (which we must do, I submit, in any case).

The language of RSV, ESV, HCSB, and to a somewhat lesser extent NIV 1984 is *traditioned* language that goes back to Tyndale, the Geneva Bible, and KJV. It is fascinating to note the extent to which NABRE, not to mention RSV CEs, Catholic translations one and all, accommodates this same language tradition.

How different is NIV 2011 from NIV 1984? Not very. In my view, the gender-in-translation question is part of a larger one: to what extent should a Bible translation be written in (1) pure, natural English, as opposed to (2) language reflective of a relatively universal church tradition.

My relative dispreference for NIV depends on my relative preference for translations of type (2).

Mike Aubrey

John (sorry I've take so long to reply, I've had family in town),

I did not intend reactionary as an insult. It was supposed to be merely descriptive, but it seems to have had a completely wrong affect. Many of your posts consist of making extremely strong claims that grasp your reader's attention and then only in the comments do readers actually find that you are more moderate than you initially appear. Historically, this is my experience with you:

You say something I find outrageous.
I leave a comment.
You leave a comment.
I leave a comment.
You leave a comment.
I realize that in spite of the initial post we actually are in nearly complete agreement.

As a recent example, there are a number of point in your PETA post that I found quite outrageous, but already know ahead of time that your view is far, far more reserved than what you actually wrote (maybe I'll e-mail you what I mean. This thread is getting a little long...)

There was no insult intended in the word "reactionary." But I sincerely apologize if you were insulted. I never wanted that. It seems that you and I have very different encyclopedic knowledge regarding the meaning of the word "reactionary." What you have describe does not fit at all with my own conceptualization, but I'm not exactly sure how else to word my meaning.

Likewise, I am highly disturbed that you have interpreted past conversations with me as demonstrating that I am always seeking to prove complementarians wrong. I have never intended to do such a thing. For a little of my own history. I was raised egalitarian and was one through many years, but in 2006 I was convinced otherwise by arguments to which I did not have an answer. And I spent a good year as a complementarian after that. It was only through reading the Apostolic Fathers that I realized (what I view) as the flaw in the arguments that had initially convinced. The fact remains, however, that I became a complementarian for a good portion of time because of the evidence put before me--even though it was a rather difficult realization to make. And I did spend that year looking for ways to prove the view wrong. My reading of the fathers was 100% independent of that and thoroughly caught me off guard (it was pleasure reading) when I wasn't thinking about the issue at all. It was one of the biggest surprises I've ever had.

That is to say, you are mistaken. We have substantial agreement on the theological and exegetical questions of marriage in the church--probably around 75% (and 100% of the issues you mention din your comment. But theology and translation are different.

Going back to translation. I view that issue as utterly distinct from the question of theology. If you want to make this about the theology of gender, I can't stop you. But I view them as separate issues and I would appreciate it if you would try to recognize that at the very least in your discussions with me. To reiterate what I've already: If SBC had made a very different argument against the new NIV, I would have accepted it through and through and likely would have written a blog post similar to yours here approving of what they said. But they didn't. They made a silly PC argument that is an affront to the good men and women who worked on the translation.

As for Sue--I have no idea why you put her name in scare quotes--you're right. She does tend to polarize the debate. But at least in the comments on my blog, you did nothing to help that. I eventually just hid them all because I didn't know what to do with that discussion--both of you were quite frustrating. The fact that you two have a background shows beyond internet interaction is quite plain to see and I would suggest that it affects how the two of you treat each other and it isn't pretty on either front. I'm sorry for my bluntness here, but I've been thinking it for years and haven't said a word.

Lastly, I would still appreciate it if you would take the time to respond to the content, specifically about how you view the relationship between the Hebrew classificatory system compared to English's natural gender system. That's a major point for me and in all seriousness I'm yet to see a good explanation of it from either side. Let me expand on that:

Vern Poythress wants to make a similar claim to the one you make in your PETA post, but like you, he provides no explanation or description of how Hebrew noun classes and English natural gender should be related to each other. I want to see that, if I'm going to be convinced that should happen--and even then, there are numerous details to be worked out in terms of what that should look like. Conversely, D. A. Carson generally wants to me a similar claim to that of Berger: gender is arbitrary. That's not etic though, FYI. That's just false (e.g. see Corbett, Gender 1991). Gender classes are thoroughly grounded in the conceptual system of the language. They are probably one of the most emic parts of a language (see Lakoff Women, fire, and dangerous things 1987). So in my view, Poythress unsubstantiated claims (that Hebrew and English gender should be treated the same) and Carson makes demonstratively false claims. And I'm seriously interested in feedback you have on this. That is to say, is there a published piece of research on Hebrew grammatical gender as noun classes? There isn't for Greek, but there needs to be. I'm not satisfied by the NIV2011 entirely. I want what Rich Rhodes termed a 4G translation.

I don't expect you to respond to all of this. That's fine. If I were to request that you'd touch on anything I've written it would be these three in order by priority:

1) Would you be willing to adjust your perception of me with reference to egalitarianism/complementarians in terms of what I've stated here rather than my apparent (perhaps lost in emotion) words and claims of the past?

2) Would you be willing to accept (recognize?) that my interests in talking about the quality NIV2011 aren't motivated by this incredibly stupid (and exhausting) theological debate about women's roles, but motivated by linguistic concerns? And this relates to my third...

3) Could you point me toward any studies of Hebrew noun classes (gender) that discuss it in detail? I'm not going to be willing to connect English and Hebrew together on that front without a (nearly) complete understanding of how both work. I would like to hope that such a desire is reasonable.



Lots of questions!

I am gone for the day whitewater canoeing and will be back tomorrow. I hope to respond then.

On a side note, I have to say that I am amused at the number of bloggers who host heated conversations and then unpublish them.

Perhaps I need to emphasize that my policy is the opposite. I do not unpublish heated conversations. If someone says something they later wish they hadn't, it stays up if, rightly or wrongly, I let it stand initially. I think of blogging as, among other things, a public record of controversy.

Mike Aubrey

On a side note, I have to say that I am amused at the number of bloggers who host heated conversations and then unpublish them.

I've only done it once. "Heated." That's one way of sanitizing (justify?) your behavior. You are a sinner. And you have sinned my blog and it was shameful.

Mike Aubrey

that a serious side note...



That I am a sinner, no less than you and everyone else I know, is a truth I hold dear.

Aside from that, you are making a very bold claim. Perhaps you are right that I sinned [on] your blog "and it was shameful," but how would anyone know? You have unpublished the evidence.

I have no idea what conversation you are referring to, why you have chosen to bring it up now, why, after an unspecified period of time, you chose to unpublish it, and what it is that impels you to make sordid accusations out of the blue.

You are welcome to explain yourself. If you don't explain yourself, I can't help but think that the entire reason for your commenting here is to throw me under your ideological bus.

If so, you've succeeded. I bounce pretty good and I know how to shake off the mud people throw. I wish you well, but I don't plan to board your bus, which I'm afraid may be careening toward a precipice you have not yet noticed.

In short, no hard feelings and no harm done - except, perhaps, to your own reputation.

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  • Discipulus scripturae
    Nathan Stitt's place
  • Dr. Claude Mariottini
    balanced comment by a professor of Old Testament at Northern Baptist Seminary, Lombard IL
  • Dr. Platypus
    insightful comment by Darrell Pursiful, editor at Smyth & Helwys Publishing, on the New Testament faculty of Mercer University
  • Dust
    A diary of Bob MacDonald's journey through the Psalms and other holy places in the Hebrew Bible
  • Eclexia
    The heart and mind of this Bible and theology blogger sing in unison
  • Eat, Drink, and be Merry
    The journey of a grad student with a love for ancient languages at Gordon Conwell Theological Seminary (archive)
  • Elizaphanian
    Rev Sam tussles with God, and limps away
  • Emerging from Babel
    Stephen investigates the potential of narrative and rhetorical criticism as a tool for expounding scripture
  • Evangelical Textual Criticism
    A group blog on NT and OT text-critical matters
  • Evedyahu
    excellent comment by Cristian Rata, Lecturer in Old Testament of Torch Trinity Graduate School of Theology, Seoul, Korea
  • Exegetica Digita
    discussion of Logos high-end syntax and discourse tools – running searches, providing the downloads (search files) and talking about what can be done and why it might matter for exegesis, by Mike Heiser
  • Exegetisk Teologi
    careful exegetical comment by Stefan Green (in Swedish)
  • Exploring Our Matrix
    Insightful reflections by James McGrath, ass't. professor of religion, Butler University
  • Faith Matters
    Mark Alter's place
  • Ferrell's Travel Blog
    comments of biblical studies, archaeology, history, and photography by a tour guide of Bible lands and professor emeritus of the Biblical Studies department at Florida College, Temple Terrace (FL)
  • Fors Clavigera
    James K. A. Smith, professor of philosophy at Calvin College, thinks out loud.
  • Friar's Fires
    an insightful blog by a pastor with a background in journalism, one of three he pens
  • Gentle Wisdom
    A fearless take on issues roiling Christendom today, by Peter Kirk, a Bible translator
  • Giluy Milta B‘alma
    by Ezra Chwat and Avraham David of the Institute of Microfilmed Hebrew Manuscripts, Jewish National and Hebrew University Library, Jerusalem
  • He is Sufficient
    insightful comment on Bible translations, eschatology, and more, by Elshaddai Edwards
  • 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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