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. 

"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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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.

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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