Episodes
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As AI gains more and more momentum, I believe that Christians should be compelled to think biblically and carefully about the technology. Are there redemptive uses for it, and what are the dangers? Is it all a doomsday scenario, or are there ways in which it can be used for God’s glory in a responsible way that promotes human flourishing and the spread of the gospel and the edification of the Church?
In this episode I want to share two things I came across recently that I hope will aid us in cultivating intelligent, humble, clearer thinking about AI from a Christian perspective, especially as it relates to the task of Bible translation. Organizations like Seed Company and SIL are pouring massive amounts of money into the space, each with their own specialized AI department. So what kinds of things are they saying and doing? That’s what this episode is meant to help with. A month ago the ETEN innovation lab posted a panel discussion with four men from different BT orgs talking about AI and how it is currently being used as a tool in more than 300 BT projects around the world. For some reason the video was unlisted, and I got permission from them to post the entirety of the audio in this episode so that more people can benefit from the conversation.
But before that discussion, I want to frame it with an excellent article by Andy Crouch entitled “A Redemptive Thesis for Artificial Intelligence.”
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The Spoken English Bible is a new translation of the Bible that is intended to be heard and told, not read. It is being produced from the original languages and is intended to maximize retention while still being faithful to the meaning. The SEB is owned and produced by SIL International, and is licensed under the open CC BY-SA license.
In this episode I’m joined by Josh Frost who is a member of the SEB team and will be giving us an insider’s perspective on the process and development of this new translation. Josh is a graduate of the University of Missouri where he studied linguistics and classical languages.
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Links:
Global Bible Tools Intro
How to Self-Publish a Free Book That Is Truly Freely Given
Video version of the psalm at the end of the episode
The Dark Side of Copyright
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It’s an incredible time to be alive, especially getting to watch the advances of AI in various fields. While I realize that there’s probably a sizeable percentage of this audience that thinks AI is the opposite of progress, I want to introduce you to a tool that you might find useful. It’s called NotebookLM by Google, and it’s free for you to start using today. You can create notebooks and fill them with source material of all kinds: links, videos, PDFs, pasted text, and other docs. The AI will then digest all the material and you’ll be able to interact with it in a chat, ask questions about it, ask it to summarize things, etc. But the most magical and impressive thing about it is that you can ask it to generate an audio conversation, podcast-style, about the material. A man and a woman will have a down to earth, natural sounding discussion about the content, and you can listen to it and learn some of the main points of what you didn’t have time to read. Perhaps there’s a 100-page thesis you don’t have time to read. Drop it into NotebookLM, and then listen to a 15 minute conversation about it while you wash the dishes or go for a run. If you haven’t heard a demo of this, prepare yourself for a level of realism that you’ve never encountered before. While it’s not perfect, and many of you may never use it and think it’s gimmicky, for a nascent technology, it’s an incredible demonstration of what possibilities the future might hold. Keep in mind that this is the worst this tech will ever get. What you’re about to hear is a series of conversations I generated based on source material from my research on the Reina Valera Spanish Bible translation. This was a fun experiment for me during my paternity leave after the birth of our new baby boy.
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I co-wrote this article with Conley Owens for sellingJesus.org. It was originally published on the Selling Jesus podcast.
"For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ" (2 Cor. 2:17, ESV).
This highly technical discussion is not an easy listen, and it's recommended that you complement it with the visuals in the written version of the article. That said, the primary source of interest in this verse is the word translated by the ESV as “peddlers” (καπηλεύοντες, from καπηλεύω). Commentators and translations divide over recognizing this word as indicating an adulteration or commercialization of the gospel. Furthermore, they differ on whether or not this word necessarily implies a motive of profit. Thus, as we will see below, some translations add “for profit” to the verse because they believe it to be implicit information from the context that needs to be made explicit to the reader, even though the words “for profit” are not found in the Greek.
This matters because there are those who would argue that 2 Corinthians 2:17 does not confront the commercialization of Bible translations, but rather speaks merely of those who make too much profit from selling them. Or they claim that this verse has nothing to do with selling, but rather with "corrupting" God's Word. Is there really a loophole here for Bible publishers who claim ownership of God's Word, lock it down from being spread freely, and enrich themselves in the process? Can this verse be translated in such a way as to help them avoid Paul's condemnation, or does it simply mean: "we are not commercializing God’s Word like so many others"?
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An important decision a translator makes is whether or not to domesticate/contextualize/localize the foreign elements of a text. In this episode, we will discuss the concepts of domestication and foreignization in Bible translation, and explore some of the factors that translators should consider when making this decision. As we’ll see, foreignness in translation demands a delicate balance between fidelity to the source text and accessibility to the target audience.
Here's the full text of the article. It's free to read, modify, copy, share, or translate.
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The other day I ran across a fascinating article written by a Cambridge PhD student who memorized the entire book of Job in Hebrew as part of her dissertation research. The article was entitled Learning to love: The surprising joy of memorising Job, and after reading it I knew I wanted to learn more about the process and the insights she gleaned from the experience. So I reached out to her and she kindly agreed to grace us with a nerdy chat on Job.
Ellie Wiener particularly takes joy in studying and communicating how the theological themes and imagery of the Old Testament create the context in which the gospel proclaimed in Jesus Christ is both intelligible and breathtakingly beautiful.
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"Accuracy is often thought to be the main criterion for good translation, but acceptability is just as important."
Drew Maust is a translation consultant and one of the editors of the SIL Journal of Translation. He kindly agreed to read and share a recent article of his on this podcast. A big thanks to Drew for taking the time to record his insights for us to learn from!
Despite the objective advantages of the metric system—such as its simplicity and global adoption—Americans are reluctant to abandon their traditional units due to cultural identity and convenience. This resistance to change is similar to the reception of advances in biblical studies, which often struggle to be accepted by the broader public. Translators face the challenge of balancing tradition with modern scholarship, as changes in Bible translations can be contentious. An example of this is the translation of the term "leprosy" from Hebrew and Greek texts. Historically translated as "leprosy," modern scholars argue that the biblical term refers to a variety of skin diseases, not specifically Hansen's disease. However, translations often retain the traditional term due to familiarity and acceptance by readers. This highlights the complex nature of translation, which must consider accuracy, clarity, naturalness, and acceptability. Translators strive to create versions that resonate with their audience while maintaining scholarly integrity, illustrating the intricate balance between source fidelity and target audience preferences.
Read the article.
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In this episode we have the pleasure of talking to biblical scholar Dr. Drew Longacre. He holds a Ph.D. from the University of Birmingham and has recently been a researcher at Cambridge Digital Bible Research on the Psalms: Layer by Layer project, which we did an episode on in the past. From 2016–2021, he was the postdoctoral researcher on the a project called “The Hands that Wrote the Bible: Digital Palaeography and Scribal Culture of the Dead Sea Scrolls”, where he applied the latest advances in radiocarbon dating and digital paleography to the study of the Dead Sea Psalm scrolls. Longacre and Brent Strawn from Duke Divinity School have received an NEH Scholarly Editions grant to complete an eclectic critical edition of Psalms 1–50 for the Hebrew Bible: a Critical Edition series from 2024–2026. A little about this critical edition of the Hebrew Psalter: the project aims to provide the world with the first truly critical edition of the Book of Psalms. It plans to use the full range of the Dead Sea Scrolls, incorporate important Greek papyri, and take advantage of recent methodological advances in textual criticism.
The project website.
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Video Bible Dictionary
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Bitcoin represents a transformative tool for missionaries, offering a secure, transparent, and ethical alternative to traditional financial systems. By embracing Bitcoin, missionaries can protect themselves and those they serve from economic instability and corruption. Moreover, Bitcoin’s alignment with biblical principles of fairness and justice makes it a fitting choice for those committed to upholding these values in their work.
This single episode is not meant to convince you to invest in Bitcoin, but rather to encourage you to explore it with an open mind, especially from a biblical point of view. For that, I've compiled a curated doc of recommendations for those who are interested in learning more.
Read the doc.
The anecdotes about Wences at the beginning are from Digital Gold.
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Am I dogmatic about using "Yahweh" as opposed to other pronunciations? What about Yehovah? How do we end up with the pronunciation of "Yahweh" anyway? Doesn't the Septuagint provide conclusive evidence for how to pronounce the divine name? These are some closing thoughts and loose ends I wanted to address.
Read the book.
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The previous episodes in this series considered God’s desire for us to use his name, how the pronunciation was lost, and how the New Testament writers handled the matter. It remains, finally, to consider how it has been handled by translators since the Reformation. In that time there have been various departures from Jerome’s Latin Vulgate, which rendered the divine name as Dominus (“Lord/Master”), while others have maintained the tradition, which goes back to the Septuagint.
Read the article.
Read the book.
Read about Sacred Name Translations.
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We know that the inhibition for pronouncing God’s name came before Christianity, although we don’t know how widespread it was. It’s possible that rendering the divine name as “Lord” (kurios) had already been a strong tradition for centuries by the time we get to Jesus and the apostles. What’s clear is that the New Testament manuscripts we have all follow the tradition that the Septuagint set, which was to substitute the title “Lord” (kurios) for God’s name (YHWH). So, the fact that the New Testament never uses God’s personal name as revealed in the Old Testament, or even an approximation of it, is crucial.
Why did the New Testament authors choose to do this? Was it because they thought God’s name was too sacred to write out in Greek transliteration and feared that God might strike them down if they did so? Or, had its pronunciation already been forgotten to history? Were they afraid that the Jews might be angry about it? Or, was it some other reason(s)? The writers never tell us why, so everything that follows here is speculation. Nevertheless, it’s an honest attempt to grapple with the issue.
Read the article.
Read the book.
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This is part 2 of a short series on the divine name.
It’s important to recognize right up front that we simply do not know with absolute certainty how God’s name was originally pronounced. The common English pronunciation of “Yahweh” is an educated guess, but we’ll never know for sure how it sounded when God spoke it to Moses.
Two key things prevent us from knowing: (1) Hebrew was written without vowels for many centuries, so we’re left with only four consonants: YHWH, and (2) people started avoiding the pronunciation of God’s name long before Hebrew began to be written with vowels. And when the Hebrew Bible was finally written with vowels, artificial vowels were inserted into the spelling of God’s name in order to keep people from pronouncing it! So, in this article we’ll try to understand why—why did the Israelites go from swearing by Yahweh’s name, using it in prayer, song, and greetings to forbidding its use altogether?
Read the article.
Read the book.
Audio clip credit: Tyrant Contra God.
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A few years ago I did a series on the pronunciation and translation of the divine name here on this podcast. It was a long series that eventually turned into a book.
Now, a while back the Text and Canon Institute asked me to do a four-part series on the divine name for their website, which forced me to significantly condense the highlights of the book into smaller, less technical articles. So as a service to anyone who may not have the time to read them, or who may not have the time to listen to the longer technical series, I’ve recorded these articles, and this will be the first. Even if you end up disagreeing with my conclusions, I guarantee that most people will learn a few new and surprising things.
Growing up, I understood that the name of God was “the Lord.” As I got older, I began to understand that when I saw the Lord in all caps, that meant that it was God’s special, divine name that he revealed to Moses. This seemed strange and confusing to me—adding a level of complexity to understanding a Bible that was already difficult enough for a teenager to understand. I don’t remember when it was that I first heard the name Yahweh pronounced, but when I went to seminary, I quickly realized that it was an accepted pronunciation and spelling for God’s name, especially in academic circles.
So how did we get to this point where nearly every English Bible uses “the Lord” (a title) in place of his personal name? Can we know how God’s name was originally pronounced? Shouldn’t we avoid using God’s name out of reverence for the sacred? Why didn’t the New Testament authors use God’s name? How do Bible translators decide whether they should render something like Yahweh or the Lord? These are all important questions that we will try to answer throughout this series. But first, we need to answer a foundational question: What is God’s revealed desire regarding the use and preservation of his name?
Read the article.
Read the book.
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Back in 2021 I had Dave Brunn on this podcast to talk about his amazing book One Bible, Many Versions. If you haven’t heard parts 1 and 2 of that interview, I highly recommend going back to listen when you finish this episode. Dave recently published an article titled Gender in Bible Translation: A Crucial Issue Still Mired in Misunderstanding. It would be an understatement to say that this is an important article for the Church, particularly English-speaking evangelicals. So when I saw his article I immediately reached out to him, and he very kindly agreed to record a reading of it for the listeners of this podcast. It’s an honor to feature him and his work again here.
Dave Brunn is a missionary, translator and educator. He and his wife Nancy spent over twenty years in Papua New Guinea where they served the Lamogai people through church planting, literacy training and Bible translation. Currently, the Brunns reside in Camdenton, MO, where Dave serves as a translation instructor and an International Bible Translation Consultant. He and Nancy have helped hundreds of students in the US, Canada and Australia prepare for missionary service among remote people groups across the globe.
Music credit: Liborio Conti, no-copyright-music.comworkingfortheword.com | my books | twitter | music | Hebrew | academic
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This is the second in a two part series that aims to introduce you to the work of Dr. Reinier de Blois and honor some of the incredible labor of love he has poured out for the sake of the Bible translation community and movement. Specifically, I want to highlight his work in Hebrew lexicography as he nears the end of a project that has spanned over two decades; and that is the creation of a new semantic dictionary of biblical Hebrew. Learn more about Dr. Reinier de Blois in the previous episode.
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This is the first in a two part series that aims to introduce you to the work of Dr. Reinier de Blois and honor some of the incredible labor of love he has poured out for the sake of the Bible translation community and movement. Specifically, I want to highlight his work in Hebrew lexicography as he nears the end of a project that has spanned over two decades; and that is the creation of a new semantic dictionary of biblical Hebrew, which is available under an open creative commons license. This can be found over at marble.bible. Back in 2000 he wrote a paper outlining some of his vision for the new dictionary, and I think it would be valuable for us to work through some of it together.
Dr. Reinier de Blois is from the Netherlands and is currently the coordinator of ICAP for the United Bible Societies. ICAP stands for The Institute for Computer Assisted Publishing, which is a global initiative of the United Bible Societies which provides technology support and training for the scripture translation and publishing community. The ICAP team has extensive experience in text archiving and data conversion, and a long history of working closely with national Bible Societies and partner agencies. The knowledge and expertise accrued in this area serves as a foundation for the ongoing development of the Digital Bible Library. So currently he is in charge of the development of Bible publishing software, including implementation and training. Dr. de Blois is also a translation consultant and has served on projects in Nigeria, Guinea, and Tanzania. He teaches at Puritan Reformed Theological Seminary in Grand Rapids, and has published a number of things that you can see listed on his CV over at Academia.edu.
Explore the Semantic Dictionary of Biblical Hebrew.
Read the full paper.
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This is an episode about consulting, specifically addressing some challenges involved with the current consulting model, and possibly some ways it could improve. It also covers some difficulties that may arise when mentoring a consultant in training (CIT) or being mentored as a CIT. Recently I supervised a CIT doing practice checking, and I want to share some lessons learned from that experience.
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