phd in bible translation

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Informing spiritual passions by… Forming mentored learning communities, thereby… Transforming ministers and ministries for a lifetime.

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Check out Ideological Challenges for Bible Translators by Dr. Ciampa.

The challenge of providing the churches and peoples of the world with the Scriptures in their own language calls for effective training strategies. In response to this challenge, these studies address key skills and knowledge to prepare experienced Bible translators, translation officers, and consultants to take the lead in this incredibly strategic work, so crucial to the spread of the gospel and the health and vibrancy of the church.

We want to thank The Nida School of Bible Translation , for its generous collaboration with us in this educational endeavor, providing our Doctor of Ministry students with an exceptional opportunity to interact with cutting edge theorists and researchers.

As a Doctor of Ministry student, you attend three two-week intensive residencies which consist of lectures, case studies, participant reports and individual consultations. The classroom sessions are collegial in style and stress learning within a community context. In preparation for each residency, you read between 2,000 and 3,000 pages of assigned and collateral reading. Sample readings include:

On Biblical Studies and Hermeneutics:

• Green, Joel B., ed. Hearing the New Testament: Strategies for Interpretation . Grand Rapids, Mich.: Eerdmans, 1995.
• Levinsohn, Stephen. Discourse Features of New Testament Greek: A Coursebook on the Information Structure of New Testament Greek . Dallas: SIL, 2000.
• Perdue, Leo G. Reconstructing Old Testament Theology: After the Collapse of History . Overtures to Biblical Theology. Minneapolis, MN: Fortress, 2005.
• Porter, Stanley E., ed. A Handbook to the Exegesis of the New Testament . New Testament Tools and Studies, 25. Leiden: Brill, 1997.
• Stuart, Douglas K. Old Testament Exegesis: A Handbook for Students and Pastors . Louisville, Ky.: Westminster John Knox, 2001.
• Tate, W. Randolph. Interpreting the Bible: A Handbook of Terms and Methods . Peabody, Mass.: Hendrickson Publishers, 2006.
• Thiselton, Anthony C. New Horizons in Hermeneutics . Grand Rapids, Mich.: Zondervan, 1992.

On Translation Studies and Linguistics:

• Arduini, Stefano, and Robert Hodgson, eds. Similarity and Difference in Translation . Rome: Edizioni di Storia e Letteratura, 2007.
• Bassnett, Susan, and Harish Trevedi, eds. Post-colonial Translation: Theory and Practice . London: Routledge, 1999.
• Gentzler, Edwin. Contemporary Translation Theories . Rev. 2nd ed. Clevedon: Multilingual Matters, 2001.
• Gutt, Ernst-August. Translation and Relevance: Cognition and Context . Manchester, U.K.: St. Jerome, 2000.
• Pym, Anthony and Miriam Schlessinger, eds. Beyond Descriptive Translation Studies . Amsterdam: Benjamins, 2008.
• Sperber, Dan, and Deirdre Wilson. Relevance: Communication and Cognition . Oxford: Blackwell, 2001.
• Venuti, Lawrence, ed. Rethinking Translation: Discourse, Ideology . London: Routledge, 1992.
• Venuti, Lawrence, ed. The Translation Studies Reader . London; New York: Routledge, 2000.

On Team-building, Conflict Resolution and Small Group Training:

• Augsburger, David W. Conflict Mediation Across Cultures: Pathways and Patterns . Louisville, Ky: Westminster/John Knox, 1992.
• Donahue, Bill and Russ Robinson, Walking the Small Group Tightrope: Meeting the Challenges Every Group Faces . Grand Rapids: Zondervan, 2003.
• Lencioni, Patrick. The Five Dysfunctions of a Team: A Leadership Fable . San Francisco: Jossey-Bass, 2002.
• Mezirow, Jack. Tranformative Dimensions of Adult Learning. San Francisco: Jossey-Bass, 1991.
• Tubbs, Steward. A Systems Approach to Small Group Interaction, 9 th ed . Heightstown, NJ: McGraw-Hill, 2005.

To order these books through Christian Book Distributors, visit gcts.christianbook.com .

Transforming

Here is how your studies will transform you and your ministry:

• You will be stretched in your understanding of recent developments in biblical studies and hermeneutics so as to better understand biblical texts and their messages.
• During your second residency you will learn from and together with leading specialists in translation studies, linguistics and Bible translation through participation in the Nida School of Translation Studies where your own wrestling with key issues in Bible translation will be enriched in a unique learning environment.
• You will be better prepared to lead teams of translators to the successful completion of translation projects as you learn principles of team leadership, conflict resolution, adult learning and small group training.
• You would be guided through a biblically-grounded educational program led by faculty who are committed to the authority of Scripture and to maximizing the worldwide access and impact of God’s Word.
• The cohort model of the program will create a dimension of Christian community and spiritual nurturing so that students form strong friendships with one another and enter long-term relationships with the scholars who guide the learning experience.
• This track will reinforce and refresh your view of your ministry as the essential foundation for the proclamation of the Gospel among all people through fellowship with other brothers and sisters in Christ who are experienced in and committed to the same crucial work for the kingdom of God.

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Become a Pastor-Translator

The Tyndale Center for Bible Translation seeks to equip the next generation of pastor-translators through the Bible translation emphasis in the Master of Divinity program.

About William Tyndale

In 1523, William Tyndale proposed a new English translation of the Bible derived from the original languages—Hebrew, Aramaic, and Greek. He was committed to getting God’s Word into the hands of the English-speaking world, so that even the plowboy would know Scripture. His daring work of translation—for which he was ultimately martyred—laid the foundation for many English Bible translations—from the Great Bible of 1539 to the King James Version of 1611 to many translations today. (Adapted from “Editorial: The Word of God and the Pastor-Theologian,” TMSJ 34, no. 1 [2023]: 1–4)  

To explore the life and legacy of William Tyndale, see the following:  

• The Daring Mission of William Tyndale  by Steven Lawson
• The Preservation of Scripture: The Remarkable Story of Tyndale and the English Bible   by Steven Lawson
• Tyndale: The Man who Gave God an English Voice a podcast with David Parsons

The Tyndale Center at TMS

The Master’s Seminary offers courses in The Tyndale Center Translation Track to prepare men to translate the Bible from the original languages. While the courses focus on the translation of the Bible from Hebrew, Aramaic, and Greek into English, the principles of translation could be applied to many contexts in which this work is to be carried out. Five courses comprise the translation curriculum: Introduction to Bible Translation, Introduction to Semantics, Hebrew Readings, Greek Readings, and an Old Testament or a New Testament Exegesis Elective. Upon successful completion of this program, the diploma will indicate that the student fulfilled the requirements of the The Tyndale Center Translation Track.

For more information, contact our admissions department: 818-909-5622 or [email protected] .   

For information about a scholarship opportunity with the Tyndale Center, visit The Tyndale Center Scholarship .

The Tyndale Center Resources

The Tyndale Center is designed to help make the Word of God available to as many peoples and languages throughout the world as possible. A main feature of the Tyndale Center is the notes of the translation team of the Legacy Standard Bible . Beginning with the New Testament, these notes will be released book-by-book and will reflect the most pertinent decisions made by the translators.

You can access the notes at The Legacy Standard Bible Translation Notes.

The Tyndale Center Team

Director of the Tyndale Center 

Chief Consultants 

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Doctor of philosophy in biblical studies (phd), avg. completion time.

is between 4 - 4 ½ years for full-time students

Delivery Method

Why earn a phd in biblical studies through capital.

Our Doctor of Philosophy in Biblical Studies will do much more than simply add two letters to the beginning of your name – it will transform the way you understand the Bible and do ministry.

In this terminal research doctorate, you will become a biblical scholar and gain deep insights into the Word of God. Through the program, students will expand their mastery of the original languages of the Bible, the cultural backgrounds of the Bible, the significance of the intertestamental period, and the history of hermeneutical frameworks and theological developments from the early church up to the present.

Course Length

Residency Requirement

Three 6-day residencies per year (locations vary)

Capstone Requirement

Research Dissertation Compare the Fundamental/Basic & Applied Research Approaches

PhD in Biblical Studies Program Cost & Financial Aid

See the Program Costs Explore the Financial Aid Options

Would You Like More Information?

Take a moment to request more information, and one of our admissions counselors will be in contact with you to provide you with further details or answer your questions.

Program Plan

Phd in biblical studies (60 credits).

Biblical Studies Courses 32 Credits

Education Theory & Practice Courses 8 Credits

The Dissertation Series 20 Credits

View the Academic Catalog for the complete curriculum plan, course descriptions and complete program details.

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Want to learn more about this doctoral degree or LBC | Capital’s graduate education? Consider scheduling an appointment to talk virtually or in person with an Admissions Counselor who will be glad to answer all your questions about earning a doctoral degree.

Program Distinctives - What makes LBC | Capital's program unique?

This program blends the American and European model of PhD studies by devoting 40 hours to the coursework phase and 20 hours to the dissertation phase. Other things that set our program apart include:

• It’s designed for life-engaged learners who need to maintain residency near their existing ministries and vocations.
• Courses are delivered in a unique, blended learning model that combines online and face-to-face classes, including three face-to-face learning experiences each year.
• This program uses the cohort model, which allows a group of students to travel the educational path together, supporting and encouraging each other throughout the journey. Admission is limited to 12 to 18 applicants per cohort group.

Career Paths

The PhD in Biblical Studies will prepare you for a wide range of service and ministry contexts. Here is a sampling of ministries of our PhD alumni serve in:

• Lead Teaching Pastor in a church of any size
• Director of a parachurch ministry or a missions organization
• Professor of Bible or Theology in an institution of higher Christian education
• Program Director in an institution of higher Christian education

Program Goals – In this program, students will…

• Develop greater expertise in exegesis through advanced training in the original biblical languages of Hebrew, Aramaic and Greek.
• Comprehend and analyze Scripture against the backdrop of the languages, civilizations, and literatures of the ancient world in which the revelation of God was first given to humanity.
• Explore and evaluate the history of hermeneutical frameworks and theological developments from the early church to the present day in order to have a more informed understanding of the theological foundations of the church.
• Be equipped to think and execute skillfully as classroom and online teachers in the rapidly changing higher education environment.
• Be equipped to think and execute skillfully as research scholar and authors, honing the skills necessary to complete a doctoral dissertation.
• Elect one of two approaches to research – the humanities approach most commonly employed in biblical scholarship or the empirical approach often employed in the field of education.

Course Plan

The following is the proposed schedule for this degree program.

Meet the Faculty

Mark meyer, phd, professor, phd in biblical studies program director, samuel harbin, dmin, professor, chair of bible & theology department, douglas finkbeiner, phd, professor and mabs director, joe kim, phd, professor of bible & theology, debra johnson-cortesi, phd, assistant director of cml doctoral programs, professor, michael anthony, phd, adjunct faculty, hear from students about this phd program.

Listen to our students explain why they love our PhD in Biblical Studies, what made them choose it and how it is impacting them as ministers and professionals.

Watch Video

Resources for the PhD Program

Here are some additional resources that may assist you in discovering more information about this program.

• View the PhD Biblical Studies Prospectus (pdf)
• Compare Our Doctoral Programs

Looking for Ways to Finance Your Doctoral Degree?

LBC’s Financial Aid Office can help you navigate the process.

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• https://www.evangel.edu/programs/ph-d-in-biblical-interpretation-and-theology-seminary/

Ph.D. in Biblical Interpretation and Theology

Due to inclement weather, EU will be closed Monday, Jan. 22.

The AGTS Ph.D. in Biblical Interpretation and Theology (PhD BTH) will empower and equip twenty-first-century Pentecostal scholars for academic and ministry leadership. If you are ready to be a leader in your academic field, contributing new insights for the twenty-first century church, are committed to leadership training and have the capabilities and credentials to lead new institutions, are a pastor and/or professor called to address contemporary issues with sound biblical-theological principles, and are capable of excellent exegesis, original thinking, disciplined learning, speaking, and writing, the PhD BTH program may be the place for you!

The PhD BTH degree requires 60 credits of study. The program can be completed by any student with a bachelor’s degree or the equivalent from an accredited college or university. An accredited MDiv or MTh/ThM, MPhil or STM with a focus on biblical and theological studies, with a minimum of 3.5 on a 4.0 scale. Other Master’s-level (MA, MATS, MACM, MAR, etc.) degrees will be considered if the student can demonstrate aptitude for advanced study. See AGTS Catalog for more information.

Curriculum Overview

(See AGTS Catalog for specific courses)

Specializations

There are three specializations in the AGTS PhD BTH program:

• New Testament Interpretation and Biblical Theology
• Old Testament Interpretation and Biblical Theology
• Biblical Interpretation and Systematic Theology

Course Delivery Options

The AGTS PhD BTH courses are offered in seated one-week modular learning experiences in February, June (1 st full two weeks), and October at the main campus.

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Christ-centered academic inquiry and spiritual leadership Biblical & Theological Studies (Ph.D)

Wheaton College trains evangelical scholars to serve the church worldwide as teachers, researchers, pastors, and leaders.

Our Biblical & Theological Studies Ph.D program fosters faithfulness to the teaching of Scripture and theology in combination with creative and critical reflection on its significance for the church and contemporary culture. 

Credential Type

Major credits required.

• Residential

6 Students Admitted

Small cohorts enable us to provide more opportunities and attention to each Ph.D. student. 

17 Countries

Our 90+ Ph.D. graduates serve churches and communities around the globe.

100% Funding

All Ph.D. students receive full tuition funding plus a research fellowship and travel stipends. 

Request Information

Or reach out to us anytime at [email protected] .

Contact a Program Mentor

It’s not too early! Connect with one of our program mentors to discuss dissertation topics, learn program distinctives, and explore vocational pathways.

Why Wheaton for Your Biblical and Theological Ph.D.? A Holistic Approach to Biblical-Theological Studies

In a world of highly specialized scholarship, we are intentional about bridging the scholarly gap between the Old and New Testaments, and especially between the disciplines of Biblical Studies and Theology.

Concurrent Coursework

Unlike most doctoral programs in North America that operate with a sequential, step-by-step model, our program is concurrent. This means students begin work on their dissertation proposals during their first semester, while taking seminars, honing their modern language skills, completing required readings for breadth and depth of knowledge in their field, and engaging in fellowship work.

Globally Minded Curriculum

Students will be exposed to perspectives from around the world through class discussions, the periodic presence of visiting international scholars, and an academic community engaged in global issues. Additionally, Wheaton is a member of the Hispanic Theological Initiative, a consortium of 25 institutions dedicated to increasing the the number of Latino/a Ph.D. candidates and graduates in related fields.

Integrated Research

Wheaton's Ph.D. program emphasizes the connections between disciplines. Our dissertation requirements call for original research that has integrative, biblical-theological significance.

Program Goals

In today’s academy, Biblical Studies and Theology are often treated as separate, autonomous subjects, but our Ph.D. program is designed to hold them together: We want our students to engage the entire canon of Scripture to discern its unified message. Likewise, our program explores the scriptural roots of theology and the theological roots of Scripture.

Our Curriculum

The length and specific components of the program will vary from student to student, but will include seminar-style courses and directed independent studies.

Ph.D. candidates also will write a dissertation that is distinctly theological in nature. This original research will focus on one of the traditional academic areas: Old Testament, New Testament, Systematic Theology, or Historical Theology.

View Curriculum

Sample Courses

Much of the Ph.D. program is rooted in independent studies, but common seminars include:

• Biblical Interpretation and Theology
• Old Testament Ethics
• Gender and the New Testament
• Doctrine of Creation
• Christ and Culture

Our Faculty Compassionate and Intelligent Educators

From the very start of their program through their dissertation defense, Ph.D. students will build strong personal and academic relationships with the program faculty. The following professors are the primary Ph.D. mentors.

Andrew Abernethy, Ph.D.

M. Daniel Carroll R. (Rodas), Ph.D.

Marc Cortez, Ph.D.

Esau McCaulley, Ph.D.

Rev. Amy Peeler, Ph.D.

Richard Schultz, Ph.D.

Daniel Treier, Ph.D.

Dr. Andrew Abernethy to Serve as New Ph.D. Mentor in Biblical Theological Studies

The Ph.D. Committee in Biblical and Theological Studies is pleased to announce the addition of  Dr. Andrew Abernethy as a new Ph.D. Mentor in Old Testament. His areas of interest are Isaiah, Psalms, and the Prophets, Theological/Canonical Interpretation, Literary-thematic approaches to the Old Testament, Old Testament theology, Integration of ancient context, literary analysis, and reception. 

Meet Faculty Mentors

Success After Wheaton What Can You Do With a Ph.D. in Biblical and Theological Studies?

In partnership with our Center for Vocation and Career, many find employment in higher education, as well as church and parachurch agencies.

Who Hires our Graduates?

• Colleges and universities
• Parachurch agencies
• Religious organizations
• Publishing houses

Where are Our Ph.D. Alumni Serving?

Alumni from the program have gone on to work at the following organizations and many more:

• Reformed Theological Seminary
• Institut Biblique et Missionnaire
• Northern Seminary
• Talbot School of Theology(Biola University)
• The Urban Ministry Institute
• Oak Hill Theological College
• Grace Theological Seminary
• Zondervan Publishing
• Gordon College
• Singapore Bible College
• Bethlehem Bible College and Seminary
• Crossway Books
• Planetshakers College
• Knox Theological Seminary
• Visoko Evanđeosko Teološko Učilište, Croatia
• Truett Seminary (Baylor University)
• Africa International University
• Trinity Evangelical Divinity School
• Moody Bible Institute
• Taylor University
• Liberty Presbyterian Church
• Life on the Vine Christian Community

What Career Paths Have Our Alumni Taken?

Alumni of the Ph.D. in Biblical & Theological Studies program have gone on to faithful careers in a variety of different fields. Many hold teaching positions at seminaries as well as both Christian and secular colleges and universities around the country and the world. Beyond that, our graduates pastor churches large and small here in the local area, on both coasts of the country, and in many other countries across the globe. A number of graduates also serve in publishing and other media-related fields.

See alumni placements

Author & Educator

“Wheaton was an ideal place in which to prepare for a lifetime of scholarship and teaching.”

Dr. Carmen Imes, an associate professor of Old Testament at Biola University in Alberta, Canada, is the author of Bearing God's Name: Why Sinai Still Matters. She has appeared on more than 50 podcasts and radio shows and is a guest blogger for Christianity Today , The Political Theology Network, and The Well . Imes frequently speaks at churches, conferences, and retreats, and she's even launched a YouTube channel where she releases weekly "Torah Tuesday" videos.

Before earning her Ph.D. from Wheaton College, Imes and her husband served as missionaries in the Philippines with SIM International.

Congratulations, Ty!

Ty Kieser , Ph.D. 2020  was recently hired as Assistant Professor of Theology and the Program Director of the M.A. in Theological & Biblical Studies at Criswell College in Dallas, Texas. His teaching is split between undergraduate and graduate theology and church history classes. Ty has published and presented extensively within his areas of research: Christology, trinitarian theology, post-Reformation theology, and theology of the atonement, including his forthcoming co-authorship, with Kelly M. Kapic,  John Owen Among the Theologians (Under Contract; due 2024).

See where our alumni are now

More About This Program Frequently Asked Questions

We've put together a few common questions (and their answers) about this graduate program.

What do you look for in applicants to this program?

Our program is highly competitive and intensive and seeks six scholars per year who can serve the church worldwide as teachers, researchers, pastors, and leaders.

A full tuition scholarship, as well as a research fellowship, for each of the six students accepted per year, will allow you to devote yourself to advanced learning as a fully involved member of the academic community.

See full admissions requirements.

Can I complete this program without living in Chicago?

The Ph.D. in Biblical and Theological Studies is a residential program.

What advice do you have for Ph.D. applicants?

Considering Ph.D. work is an important decision. Our faculty member Dr. Daniel Treier has written advice to evangelical students who are pursuing doctoral programs. Read his advice, here.

Financial Wellness

The Biblical & Theological Studies Ph.D. program offers full tuition scholarships, as well as a research fellowship, to each of the six students accepted per year.

This financial award enables Ph.D. candidates to devote themselves to advanced learning as a fully involved member of the academic community.

Interested in pursuing a Ph.D. in Biblical and Theological Studies at Wheaton? Request more information or start your application today.

Master of Arts in Bible Translation

The curriculum, program details.

The Master of Arts in Bible Translation degree program is designed to prepare students desiring to serve in Bible translation ministries.

The MABT is offered jointly with Dallas International University (DIU). The Department of Missiology and Intercultural Ministries is responsible for administering the program on the DTS campus.

The MABT program offers a complete program in Old and New Testament studies at DTS, along with translation coursework through DIU.

BE5101 Bible Study Methods and Hermeneutics BE5102 Old Testament History I or BE5107 Hebrews, General Epistles, and Revelation BE5104 Old Testament Prophets or BE5106 Acts and Pauline Epistles BE5315 Bible Manners and Customs

ST5101 Theological Method and Bibliology HT5200 History of Doctrine MIM5101 Missiological and Intercultural Foundations MIM5540 Applied Biblical Contextualization SF5145 MABT Spiritual Formation

NT5101 Elements of Greek NT5102 Elements of Greek NT5103 Intermediate Greek NT5104 Introduction to New Testament Exegesis OT5101 Elements of Hebrew I OT5102 Elements of Hebrew II OT5103 Hebrew Exegesis and Old Testament Introduction I OT5104 Hebrew Exegesis and Old Testament Introduction I

Bible Translation Concentration* – 18 credits

*Students in the MABT program must choose either a Translation Advising or Linguistics concentration. This portion of the program will be completed at DIU. For a list of courses comprising these concentrations, please consult “MABT Concentrations” in the catalog. NOTE: Students may need to complete prerequisite linguistics courses prior to enrolling in DIU coursework. For more information, please consult “Course Requirements” in the catalog.

Students in the MABT program will:

• Evidence a general knowledge of Christian theology, including an ability to support their theological views
• Demonstrate a general knowledge of the Bible, including an understanding of the message and arguments of specific books of the Bible
• Display Christlikeness in their pursuit of knowledge and relationships within the seminary community
• Demonstrate the ability to exegete the Hebrew and Greek texts of the Bible
• Evidence a commitment to multiplying disciples of all nations
• Apply their understanding of the Bible’s social and cultural milieu to the task of Bible translation
• Do competent biblical exegesis and accurate translation, using sound exegetical and translation principles. [Both Concentrations]
• Recommend solutions to translation problems consistent with translation theory and praxis [Translation Advising Concentration]
• Collect language data, organize it, carry out initial linguistic analysis, and present their findings [Applied Linguistics Concentration]

The application process for the MABT is a dual process. Applicants for the program must apply to both DTS and DIU, and the admission requirements of both institutions must be met. In most cases, students admitted to DTS will meet the admission requirements at DIU. However, prospective MABT students should be aware that the Applied Linguistics concentration courses at DIU require a minimum of 13 prerequisite credit hours, and Translation Advising concentration courses require 6 prerequisite hours.

Until they apply to DTS for admission to the program, students will not be officially enrolled in the MABT program. Students are advised to contact both institutions as soon as possible regarding their intentions to enroll in the MABT program so that adequate advice and direction can be provided.

In addition to the normal transfer-credit policies of the seminary for general master’s degrees (please refer to the Transfer of Credit section in this catalog), no more than 30 hours of coursework from institutions outside of DTS and DIU will be transferred toward the MABT degree. Some provision will be made for students to transfer work from Jerusalem University College to the MABT program. Entering students with missions experience in Bible translation may be eligible for advanced standing.

In addition to the normal transfer credit policies of the seminary for general master’s degrees (see Transfer of Credit in the General Master’s Degrees section of this catalog), no more than 30 hours of coursework from institutions outside of DTS and the DIU will be transferred toward the MA in Bible Translation degree. Some provision will be made for students to transfer work from Jerusalem University College to the MABT program. Entering students with missions experience in Bible translation may be eligible for advanced standing.

A dual registration process is followed for all DIU courses taken for the degree. Students must register through DIU before taking linguistics courses at that campus. DTS is then notified by DIU and enters the courses in the DTS registration system. This allows the tracking of student status for such purposes as loan deferments, international visa requirements, etc. There is no charge for the DTS portion of the registration process for DIU courses.

At the end of each term, DIU sends official grade sheets to the Registrar’s office at Dallas Theological Seminary for transcripting of their courses. Grades earned for DIU courses are factored into the cumulative grade point average at DTS.

Students who complete the 66 hours required for the MABT degree with the Applied Linguistics concentration may complete an additional 4 hours from DIU and take the comprehensive exams to earn DIU’s 37-hour MA in Applied Linguistics. Students with the Translation Advising concentration may complete an additional 12 hours from DIU and complete a Capstone Project to earn DIU’s 36hour MA in Translation Advising. This would require transferring 15 hours from the MABT program to DIU in addition to the 18 hours taken at DIU as part of the MABT program. This essentially allows students to earn both degrees for a minimum of 66 hours plus comprehensive exams. Students should consult their DIU advisor for more details about this option.

Dallas International University

Courses are offered jointly with the Dallas International University (DIU), an institution offering degrees in cross-cultural service, linguistics, anthropology, and world arts.

Wycliffe Bible Translators

The Master of Arts in Bible Translation curriculum fulfills the requirements for the first term of service with Wycliffe Bible Translators.

Financial Aid

Through our donors and Foundation, we are able to offer hundreds of scholarships to students every year.

Logos Bible Software

Every student at DTS receives a copy of Logos Bible Software customized with additional commentaries and resources, and DTS courses integrate Logos into assignments and learning.

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Biblical Studies PhD Program

Within Princeton Theological Seminary, the Biblical Studies Department regards its mission in the doctoral program as the preparation of biblical scholars and teachers in service to the church, whether as teachers in seminaries and divinity schools, colleges and major research universities, or as pastors of local congregations.

PhD Course of Study

In support of its programs, the department offers broad coverage in many of the areas and sub-disciplines in the field, with specific concentrations and offerings determined by the interests and expertise of the faculty. The driving force of the program both in Old Testament and New Testament clusters broadly around linguistic, historical, literary, and theological dimensions of textual and exegetical study.

The general aims of formal coursework are to develop familiarity with leading areas and methods of research and analysis in the study of the Old or New Testament, to acquire linguistic and historical competencies necessary to work expertly with primary sources, to prepare for the student’s Comprehensive Examinations, and to pursue specific interests relevant to the student’s scholarly development, especially in the area of the dissertation.

A typical course of study will include at its core requisite language study and a sequence of courses in biblical exegesis and theology, historical and comparative backgrounds, and reception history and consequences. In addition, a student will ordinarily take a number of electives, which allow them to shape their course of study according to personal interests. Interdisciplinary work or further specialist study can be taken from seminars offered by faculty in other departments at the Seminary or at affiliated institutions (e.g., Princeton University). Specific requirements for each of the subareas follow.

The Course of Study for Old Testament Students

The program of study in Old Testament focuses on developing within students four core competencies: philology, history, exegesis, and hermeneutics. In order to achieve these competencies, the program of study in Old Testament features the following formal course requirements:

• Four exegesis seminars or courses, normally one per semester
• One seminar in biblical theology
• One seminar in literary approaches to Old Testament interpretation One course in the history, historiography, ancient Near Eastern background, or archaeology of the Old Testament
• Two Accelerated Hebrew Reading courses (OT5010 and OT5011—not sequential), one in year 1 and one in year 2
• Four semesters of the Old Testament Research Colloquium (see below)
• Other courses as needed to attain the total number of 16 courses in a two-year residency (topical seminars, independent study, courses at Princeton University or other nearby schools)
• As part of their first two years of residency, students shall attain and demonstrate competency (often through coursework) in Greek and Northwest Semitic (Aramaic, Ugaritic, Syriac, NW Semitic Epigraphy—see below under “Minor language competency”)

The Course of Study for New Testament Students

The program of study in New Testament features the following formal course requirements:

• One seminar in Greco-Roman environment
• One seminar in second temple Jewish environment
• Two exegesis seminars or courses
• Electives, which allow students to shape their course of study, such as interdisciplinary work, or further specialist study that can be taken from seminars offered by department faculty or from doctoral offerings by other Seminary and Princeton University faculty.
• In addition, students shall attain competency in Hebrew, Greek, and one other ancient language, chosen from Aramaic, Syriac, Latin, and Coptic. Depending on the subject matter of a student’s dissertation, other language may be required.

Old Testament and New Testament Research Colloquia

As a means to foster collegiality and to promote research, the department sponsors research colloquia in both Old Testament and New Testament. Six colloquia in each subarea occur over the course of the academic year. Participants include Seminary graduate students (required during residency) and faculty as well as interested visiting scholars and faculty from the local area. Papers are circulated in writing, usually two weeks in advance of the colloquium’s meeting. Each paper will be assigned two respondents. Faculty and students share responsibility for presenting papers and responses. Students in their first year are expected to give one response to a paper, while students in their second year will give one paper (often on a topic the student anticipates exploring in the dissertation).

Topic Statement

In consultation with pertinent faculty members, a student will compose a two-page statement describing the general topic of the dissertation. This statement is to be submitted to the chair of the student’s Residency Committee in time for consideration by the department in its February meeting of the student’s second year. These topic statements are provisional and heuristic, serving both to aid in the student’s preparation of a thesis proposal in the third year and to guide decisions about the content of the student’s Comprehensive Examinations (especially Book-and-Block, Review Essay).

Comprehensive Examinations (for Old Testament doctoral students)

Students may sit for Comprehensive Examinations upon successful completion of all residency requirements and the recommendation of their Residency Committee. There are a total of six Comprehensive Examinations, which normally are to be completed by the middle of the third year of graduate work. Some parts of these examinations are taken earlier (see below). The nature and form of the Comprehensive Examinations vary, but in each, the student’s knowledge and competence in a specified area of study is to be evaluated. The six exams are as follows:

• Hebrew for students in Old Testament — (i) by May of the first year, either pass an exam in Hebrew prose or satisfactorily complete the Accelerated Hebrew Reading course and (ii) in May of the second year, pass an exam in Hebrew poetry. The department’s subcommittee on language study oversees all fulfillment of these exams.
• Northwest Semitic Epigraphy or Ugaritic
• Aramaic or Syriac [Faculty responsibility for overseeing these exams falls to the department’s subcommittee on language study.]
• Old Testament Critical Issues Exam This comprehensive exam is normally to be taken early in the fall of the second year. A bibliography of important works will be given to incoming doctoral students with the expectation that they will begin reading through the bibliography during their first year and into the summer following the first year. The bibliography will include two sections: (a) classic and important current works of Old Testament scholarship (Pentateuch, Prophets, Writings, ancient Israelite religion), and (b) a reading of important ancient Near Eastern texts in translation related to the Old Testament. After the exam is graded by faculty examiners, the results will be discussed with the student and the student’s residence committee as part of the first-year review. The review normally occurs in the fall semester of the second year.
• Prophetic Literature
• Deuteronomistic History
• Wisdom Literature
• Lyric Poetry
• Apocalyptic Writings (including New Testament)
• Ezra/Nehemiah/Chronicles
• Exegetical Competency Exam This exam will ordinarily not cover material in a student’s area of specialization (as the Book-and-Block Exam is designed to). By the end of April of the student’s second year of residency, the department will assign faculty examiners who will notify the student of the book from which the exam passage is to be taken. Students are responsible for marshaling all necessary resources in advance of the examination, which will normally be set for the week immediately following the date of a student’s Book-and-Block exam in September, with joint oral to follow as soon thereafter as possible, though ordinarily no later than the end of September of the student’s third year. The exam is to be open-book, for which students are expected to use all the resources available to them to do advanced exegetical work. Students will be given one week to study a set passage (usually a difficult one); at the end of the week, students must be ready to discuss all aspects of the text including, as relevant, language, philology, textual criticism, literary issues, historical questions, theology, and a sufficiently persuasive close reading of the text using whatever method or combination of methods the student deems appropriate. The student is expected to demonstrate independence in exegesis, an ability to use all relevant languages, and knowledge of the primary and secondary literature. At the end of the week of study, students will turn in a copy of a seven-ten page essay (need not be polished) with an argument for their proposed close reading (including footnotes or endnotes), together with additional working notes on other exegetical aspects of the biblical text to the Office of Academic Affairs, PhD Studies. These will provide a partial basis for the ensuing oral examination.
• Review Essay This essay is to focus on the status of the question of a particular issue in the field, normally a topic central to a student’s anticipated dissertation project. The essay is to involve a thorough review and evaluation of the secondary literature on the topic in question and is to show promise toward publication, either as an independent essay or as a part of the dissertation (often the “history of scholarship” chapter). Ordinarily, the essay is to be submitted to the Office of Academic Affairs, PhD Studies before the Christmas break of the third year in the program. Faculty evaluations will be in writing and notification of pass or failure will be given by the end of the following January. Successful completion of these Comprehensive Examinations entitles a student to move directly to the Dissertation Proposal and the Dissertation.

Comprehensive Examinations (for New Testament doctoral students)

Students may sit for Comprehensive Examinations upon successful completion of all residency requirements and the recommendation of their Residency Committee. A total of five Comprehensive Examinations (2 Language Competency requirements plus 3 Qualifying Examinations) are normally completed by the middle of the third year of matriculation. Occasionally some of these examinations, such as those in language competence, may be taken earlier. While the nature and form of the Comprehensive Examinations vary, each evaluates the student’s knowledge and competence in a specified area of study. The five examinations are as follows:

• Greek for students in New Testament — (i) in May of the first year, pass an exam in New Testament Greek; and (ii) in May of the second year, pass an exam in Septuagint Greek.
• For students in New Testament, there are two components: (i) proficiency in Hebrew, which may be demonstrated by passing a competency exam in May (of either the first or second year) or by completing an approved course in Old Testament or New Testament, that includes a substantial Hebrew component; and (ii) proficiency in one other language chosen from the following possibilities: Aramaic, Coptic, Latin, or Syriac. Proficiency may be demonstrated through examination or through satisfactory completion of coursework during the student’s first two years of residency.
• Second Temple Judaism and the Greco-Roman World;
• Jesus, the Gospels, and Acts;
• Paul and Earliest Christianity.

The student will be provided with a bibliography for each of these three areas at the beginning of matriculation. These bibliographies are established by the New Testament faculty; occasionally they may be altered to take account of a student’s particular interests. A 3-hour examination is administered in each of these three areas of inquiry; normally one exam is given each week over a period of three weeks. The student’s oral defense of all three examinations is administered by the New Testament faculty within a week or two after their written completion.

Bible Translation

A major in Bible Translation at Grace College will explore the ins and outs of bringing the Bible to the far reaches of the Earth. As you consider an array of colleges with Biblical Translation majors near you in the midwest, be assured that when you find your way to Winona Lake, Indiana, you will discover a top college for Biblical Translation taught with a biblical worldview. A Grace College Bible Translator degree will help you make workable connections between biblical teaching and linguistics, preparing you to weigh questions and create conversation in a Christian college context. 

This program is for you if you are serious about creating an impact in a Bible Translation career. With a bachelor’s degree in Bible Translation, you will be required to get real-world experience ensuring you are equipped for jobs in translation, linguistics, literacy, and countless other areas. 

Future Bible Translator, the way forward is Grace.

Educational Focus

• Greek & Hebrew
• Sociolinguistics
• Articulatory Phonetics
• Learner-Directed Second Language Acquisition
• Applied Cultural Anthropology
• Intercultural Communication
• World Religions

Internship Opportunities

• University of Notre Dame Summer Institute of Linguistics
• Wycliffe Bible Translation

Career Opportunities

• Bible Translator
• Literacy Worker
• Language Surveyor

Bible Translation is a Good Fit for Those Who Are:

• Strong in Languages
• Culturally Sensitive
• Ministry Oriented
• Self Motivated

Featured Staff

Tiberius Rata, Ph.D.

Matthew Harmon, Ph.D.

opportunities to do applied learning in church settings

faculty believe that the Bible is the inerrant Word of God

of full time faculty provide real life ministry experience

Experienced Faculty & Staff

Our faculty and staff are expertly skilled in their fields and they care about your goals, future, and well being.

Education with a Biblical Worldview

At the heart of a Grace education are academically challenging courses that are specifically designed to foster a thirst for character, competence, and service within the hearts and minds of our students.

Being a transfer student, I felt God leading me to Grace because of its great academic programs, amazing professors, and its ever-present integration of faith and learning. Grant Lawrence, Current Grace College Student

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Masters of Divinity in Missions and Bible Translation

Program snapshot.

Bring the Word of God to the ends of the earth.

The Master of Divinity in Missions and Bible Translation is designed to produce graduates qualified to serve in specialized cross-cultural roles in Bible translation including: ethnology or descriptive linguistics or in general cross-cultural service.

Note: This track is closed to new applicants.

Be trained to make disciples of all nations.

Students pursuing this degree will complete courses through Southern Seminary (69 credit hours) and Dallas International University (19 credit hours).

The plan of study should be planned carefully in consultation with advisors from the Billy Graham School and Dallas International University. Please consult the Department Chair of Evangelism and Missions for the most current requirements. Students need to apply and be accepted by DIU and SBTS through each school’s own admissions process

IMPORTANT : Dallas International University requires 15 pre-requisite hours of undergraduate linguistics courses prior to admission into the Master of Arts in Applied Linguistics (DIU Catalog, p.111). These courses are offered at DIU and may be completed subsequent to the 69 hours from SBTS, but MUST be completed prior to enrolling in graduate courses at DIU.

Southern Seminary students who complete the 19 DIU graduate hours for the MDiv in Missions and Bible Translation can obtain a Master of Arts in Applied Linguistics degree from DIU by completing an additional 6 graduate hours at DIU and either passing the comprehensive exam or writing a thesis.

Southern Seminary Courses

• This course may be substituted with permission from the Billy Graham School and the Center for Student Success.
• 30000, 30020, and 40301 are reserved for men.

Dallas International University Courses

• AL5406 Field Methods & Linguistic Analysis (4 hours)
• AL5207 Field Data Management (2)
• AA5151 Cross-cultural Teaching Seminar (1)
• AL5312 Discourse Analysis (3)
• AL5305 Foundations of Translation (3)
• AL5315 Semantics and Pragmatics (3)
• AL5316 Theory and Practice of Translation (3)

Program Totals:

DIU Graduate Hours: 19

Southern Seminary Graduate Hours 69

Total Masters of Divinity in Missions and Bible Translation Requirements: 88 hours

+ 15 DIU undergraduate prerequisite hours

+3 Beginning Greek (if required)

+3 Beginning Hebrew (if required)

Frequently Asked questions

The M.Div. in Missions and Bible Translation will prepare students to serve in specialized cross-cultural roles in Bible translation including: ethnology or descriptive linguistics or in general cross-cultural service.

Every M.Div. at Southern Seminary combines a robust core of biblical and theological studies plus missions, evangelism, and ministry courses to ensure students are prepared for a variety of ministry roles.

Students with an accredited bachelor’s degree (in any field/major) are eligible to apply for this concentration. It is not required that applicants have an academic background in biblical or ministry studies.

Click here to learn more or start your application.

Applicants to this concentration who do not have previous academic work in biblical Greek or Hebrew may begin the M.Div. program but will be required to take Beginning Greek and Beginning Hebrew as part of their degree plan.

Note that taking 20400 and 22400 will bring a student’s total credit hours in this program to 94.

Dallas International University requires 15 pre-requisite hours of undergraduate linguistics courses prior to admission into the Master of Arts in Applied Linguistics (DIU Catalog, p.111). These courses are offered at DIU and may be completed subsequent to the 69 hours from SBTS, but MUST be completed prior to enrolling in DIU graduate courses.

Yes. Students with previous divinity credit may be able to transfer their credit into programs at Southern Seminary. See our Transfer Credit page for more information.

Students should consult with DIU to learn more about admissions and cost for courses at www.diu.edu .

Missions and Bible Translation faculty includes:

George H. Martin

Paul M. Akin

J. Keith McKinley

Resources as a southern seminary student, academic support.

Access academic advising, writing assistance, language tutoring and more as a Southern Seminary online or on-campus student.

Flexible Course Options

With multiple course delivery options you’ll find classes that fit around your schedule.

• 100% online degrees
• Main campus courses
• Hybrid campus intensive options

Financial Aid

We are committed to making your education affordable. Our Financial Aid office can connect you with institutional & outside sources of aid.

Contact Admissions

Phone: (502) 897-4200

Text: (502) 305-3554

Email: [email protected]

Are you ready to become a pastor, counselor, or church leader who is Trusted for Truth?

Apply now for fall studies, classes begin in august.

Information for

• Current Students
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Master of Divinity, Concentration in Bible Translation

The Master of Divinity with a Concentration in Bible Translation (MDiv, BT) was designed for students who wish to combine vocational ministry training with cutting-edge academic and practical experience in translation principles and techniques at an international context at one of our partner institutions.Students must have acquired at least two years of Hebrew and two years of Greek to choose this concentration. For additional information, see the Master of Divinity degree in the Graduate and Pharmacy Catalog.

School of Ministry

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Structure and delivery.

The MDiv, BT Concentration will be undertaken at one of PBA’s campus as well as one of our partner institutions abroad. Students will normally study for one calendar year as a PBA study abroad student, through the Rinker Center for Experiential Learning (RCEL), in an international university in either their penultimate or final year of the MDiv. To participate in this program, students must be accepted to the partner school and be accepted by the RCEL. During their time abroad, students will have the opportunity to study linguistics and translation techniques as well as being immersed in an international context. For additional information, see the  Master of Divinity  degree in the relevant section of the  Graduate and Pharmacy Catalog .

Program Length

Students doing the MDiv, BT Concentration should expect to spend one year (abroad) completing the concentration requirements (12 credit hours) in addition to the time that it takes to complete the remaining MDiv degree requirements (63 credit hours). For additional information, see the  Master of Divinity  degree in the  Graduate and Pharmacy Catalog .

The admission requirements and process may be found in the relevant  Admission  section of the  Graduate and Pharmacy Catalog .

Degree Requirements

All students studying for an MDiv, BT Concentration (75 credit hours) will complete an integrated core (36 credit hours), ministry-training courses (15 credit hours), biblical languages (12 credit hours), and specified courses in Bible Translation (12 credit hours).For additional information, including any required prerequisites, see each degree in the relevant section of the  Graduate and Pharmacy Catalog .

Chart Your Path. Launch Your Future.

Program Courses

Learn more about your classes and requirements in the course catalog.

See Course Catalog

Related Programs

Master of Divinity, M.Div. + Ethics and Organizational Behavior, M.S.

The Master of Divinity and Master of Science in Ethics and Organizational Behavior dual degree program (MDiv + EOB) is for students who wish to assume responsibilities as executive and administrative ministers for churches or para-church organizations. For additional information, see each degree in the relevant section of the Graduate and Pharmacy Catalog.

Master of Divinity, M.Div.

The M.Div. is the "gold standard" for ministry degrees and will prepare you for a multitude of vocations, whether in a local church, an international context or a parachurch ministry.

Master of Divinity, M.Div. + Master of Business Administration, M.B.A.

The Master of Divinity (M.Div.)/Master of Business Administration (M.B.A.) joint degree at PBA will expand your capacity for serving as an executive or administrative minister in a church or parachurch ministry.

BIBLE TRANSLATION & SCRIPTURE ENGAGEMENT IN TODAY'S WORLD

Final Application Deadline: July 26, 2024 Final Decisions Sent : August 16, 2024

Cohort Description

Bible Translation has radically changed and expanded in an ever globalising world over the past few decades. The use of translation theory, modes of training and the role of orality have all contributed to sharpening the focus of Bible translation which seeks to equip people with biblical texts they can engage meaningfully in their daily lives. The cohort will meet for classes in a hybrid format; each year students will meet in-person for a two-week seminar as well as completing coursework via online learning and discussion. The in-person seminars are designed to provide opportunities for relationship building, peer learning, and thesis development pursuant to the focus for each module as well as each student’s research. Peer review and the inclusion of a local advisor will strengthen the value of the entire degree program.

Year One (14 Units)

Fall quarter: sep 2024. in-person dates: sept 23-oct 4 in pasadena, ca (4 units, hybrid) winter quarter: jan 2025 (4 units, online) spring quarter: mar 2025 (6 units, online).

Based on foundational readings in missiology and theology, each cohort member will design a research project applicable to the needs and interests of a particular translational issue and relevant to their context. A literature review of theological works relevant to each student’s thesis and research will set the tone for the entire four-year program.

Year 2 (14 Units)

Fall quarter: sep 2025 (4 units, hybrid, location tbd) winter quarter: jan 2026 (4 units, online) spring quarter: mar 2026 (6 units, online).

The second year will focus on understanding the context in which each student’s research project is developed. Students will acquire skills in research methods and analysis to further understand the needs and interests within their specific context.

Year 3 (14 Units)

Fall quarter: sep 2026 (4 units, hybrid, location tbd) winter quarter: jan 2027 (4 units, online) spring quarter: mar 2027 (6 units, online).

The third year will focus on the changes in leadership dynamics based on the coursework and research of years one and two and they will consider how the practices of translation can help to address critical issues in ministry. Students will also develop a pilot project implementing the principles of “leadership dynamics” that will provide data for the student’s major paper in this module.

Year 4 (12 Units)

Fall quarter: sep 2026 (4 units, online) winter quarter: jan 2027 (4 units, online) spring quarter: mar 2027 (4 units, online).

Dissertation writing is the focus of this final year of the cohort. Students will begin to synthesize the research from previous years which will inform their research and culminate in a contextually applied dissertation that has on-going value for the ministry context in focus. The inclusion of a peer review and critical feedback from the local advisor will strengthen the dissertation which each student will defend prior to graduation.

Cohort Mentor

Join Dr. Dan Shaw in what will likely be his last cohort and teaching at Fuller Seminary. His over 50 years of engagement as a Bible translator, anthropology consultant, trainer, and mentor to translators world-wide has prepared him to work with you on your translation-focused project. Join him and others who will ensure this Cohort will have a dynamic impact on the world of Bible translation. After 12 years of engaging in anthropological research and Bible translation with the Samo in Papua New Guinea, earning a PhD in anthropology, and publishing a Mini-Bible for the Samo, Fuller Seminary asked Dan to join the School of World Mission faculty in 1982. Dr. Shaw’s academic career of research and writing, teaching, and mentoring has enabled him to teach around the world and mentor over 200 students. He regularly contributes to discipline specific conferences and his extensive writing has contributed both anthropologically and missiologically. His proudest possession is a bookshelf of translations his students have published. Now at the end of his career, his passion continues to be what he likes to call “dirty Bibles” in the hands of people who apply Scripture to living life. Dan is also passionate about encouraging people to develop their own theology based on their understanding of the Bible—what he calls “Biblical theologies in context”. Join Dr. Dan in this final expression of his skills as together you seek to set the stage for the next generation of Bible translators and their impact on translation issues around the world.

Important Dates

Final Application Deadline: July 26, 2024 Final Decisions Sent : August 16, 2024

Continue the Conversation

Let us walk with you as you navigate Fuller. Please contact us. We’re here to help!

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• Essays on Biblical Method and Translation

In this Book

• Edward Greenstein
• Published by: Brown Judaic Studies
• View Citation

Table of Contents

• Publishers' Preface
• Michael L. Satlow
• Preface to the Second Edition
• pp. iii-viii
• Abbreviations
• Part I: Theory and Method in Biblical Criticism
• 1. The State of Biblical Studies, or Biblical Studies in a State
• 2. The Torah as She Is Read
• 3. Theory and Argument in Biblical Criticism
• 4. How Theory Matters: Four Reviews
• Part II: Theory and Method in Bible Translation
• 5. Theories of Modern Bible Translation
• 6. The Job of Translating Job
• pp. 119-123
• 7. Assessing a Bible Translation
• pp. 125-139
• General Index
• pp. 141-147

Additional Information

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Bible Gateway

Finding the Hidden Peace

Adapted from The Hidden Peace: Finding True Security, Strength, and Confidence Through Humility by Joel Muddamalle.

The peace we long for begins with coming to the end of ourselves.

There are inescapable aspects of life we are all marked by. We have less control than we want, more anxiety than we’re comfortable with and just enough insecurity to continually remind us of our shortcomings. To experience these things is to be human. We aren’t superheroes and invincibility isn’t an option.

But humility is.

Whether we’ve incorrectly defined it or underestimated its relevance to our daily life,  humility  is the missing piece for the security, strength and confidence we all want. It’s time to stop trying so hard to avoid our limitations or overcompensate for them. God has better for us and it begins with bowing low in humility.

With relatable stories, practical wisdom and biblical theology broken down into digestible takeaways,  The Hidden Peace  by Dr. Joel Muddamalle will help you:

• Overcome the fear of being “found out” or looking like a fraud by realizing God’s intent for shortcomings and weaknesses.
• Walk  through hurtful situations in the most God-honoring way by gaining a true understanding of biblical humility.
• Answer the question “ why do bad things happen to good people?”  by learning a perspective shift that will change how you process suffering.
• Know  confidently that you’re living with purpose and being used by God through seven ways to practically live like Him today.
• Be led  by the biblical definition of self-awareness so you can experience the unexpected ways it brings safety and security to your life.
• Stop believing the lie that theology is out of touch or too difficult to comprehend as Joel shows you how to dig into scripture and study it yourself.

Weakness is not your enemy. Planted in the soil of humility, weakness becomes a means to gaining more strength and more peace.

The Hidden Peace is published by HarperCollins Christian Publishing, Inc., the parent company of Bible Gateway.

[1] Markus Barth, Helmut Blanke, and Astrid B. Beck, Colossians: A New Translation with Introduction and Commentary , vol. 34B, Anchor Yale Bible (New Haven: Yale University Press, 2008), 343.

[2] H. H. Esser, s.v. “Ταπεινός,” in New International Dictionary of New Testament Theology , ed. Lothar Coenen, Erich Beyreuther, and Hans Bietenhard (Grand Rapids, MI: Zondervan, 1986), 260. A point of nuance: This is not to say that any form of modesty was absent in the Greco-Roman world or that the concept of “humility” was negative without exception. Of course there were exceptions, but they were infrequent and not normative. In other words, humility was not viewed as a virtue in the Greco-Roman world. Paul radically changed this concept when he connected it to what is possibly the most important virtue of the Christian life.

[3] John H. Elliott, 1 Peter: A New Translation with Introduction and Commentary , vol. 37B, Anchor Yale Bible (New Haven: Yale University Press, 2008), 605.

[4] Augustine of Hippo, Confessions , ed. Roy Joseph Deferrari, trans. Vernon J. Bourke, vol. 21, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1953), 7.14.

Look at the Book: Leviticus [Infographic]

Look at the book: exodus [infographic], look at the book: genesis [infographic], june 2024 bible news.

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In This Article

Complete Guide to Bible Versions: Comparison, History, and Philosophy of Top Bible Translations 

More like this related, the ‘bonus commandment’ and two-part salvation: interview, how we can live courageously in a world full of suffering, judgment, grace, and restoration in the book of jeremiah, finding peace through humility in the book of judges.

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The Best Bible Translations: All You Need to Know & How to Choose

In the twenty-five-plus years I’ve led and participated in Bible studies, the most-asked question by far—by both new Bible readers and longtime students of the Bible—is what the best Bible translation is. And every time I’m asked, I always wish I had a simple answer!

Perhaps the better question is: What is the best Bible translation for me right now ?

Before I try to offer an answer (and hopefully, equip you to help answer that for others too), we’ll explore the basics of Bible translations. You can start reading from the top or skip to the topics about Bible translations that most interest you.

What is Bible translation? The history of Bible translation How do manuscript differences affect Bible translation? Types of Bible translation Is one translation strategy better than the other? How to choose the best Bible translation for you The value of different Bible translations How to choose a translation for the task What is the best Bible translation for you right now? Bible translation FAQ

What is Bible translation?

The following section is excerpted from Lexham Bible Dictionary.

This means some portion of the Bible has been translated into 3,415 languages.

Because the Bible is more than a book of antiquated stories about wars and relationships—it’s the living, breathing Word of God with the power to transform hearts and minds—translating the original language manuscripts into these 3,945 languages is critical.

The history of Bible translation

Bible translations aren’t new. They’ve been around since before Christ. In fact, in the fifth century BC, after the priest Hilkiah rediscovered the book of the law of Moses in the temple (see 2 Kings 22:8), the Levites stood before God’s people and read the Scriptures aloud. Nehemiah 8:8 says:

They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading .

The New International Version (NIV) says the priests “clearly explained the meaning of what was being read,” and the Holman Christian Standard Bible (HCSB) says they read the book of the law of God “translating and giving the meaning.” Thus, they were explaining the first five books of the Bible for the people in a way they could comprehend.

They were translating.

Bible translation took off in the first century, Rhodes writes, as early followers of Jesus obeyed his words to “make disciples of all nations”:

Early in biblical history, Syriac or Aramaic translations of the Bible became increasingly important as Christianity spread throughout Central Asia, India, and China. As Christianity continued to spread even further, the need developed for Egyptian (Coptic), Ethiopic, Gothic (Germanic), Armenian, and Arabic translations.

Latin, however, slowly became the Romance languages (Italian, Spanish, French, Romanian, etc.) and ceased to be the common language of the European people. Latin hung on as a scholarly and ecclesiastical (the two things were not distinguished at the time) language, which meant the Church depended on clergy to communicate biblical truth. The Latin translation was called the “Vulgate,” the “common” Bible. But it was not until the fifteenth-century rise of vernacular languages and the invention of the printing press that most “common folk” could again read Scripture for themselves. (More on this below.)

John Wycliffe—an English philosopher, theologian, reformer, priest, seminary professor at the University of Oxford and an advocate for translating the Bible into common language—finished his English translation in 1382. Unfortunately, he worked from Jerome’s Latin Vulgate instead of the original Aramaic, Hebrew, and Greek texts, which led to translation shortcomings.

It would undergo no less than 140 editions over the next 100 years until “dethroned” by the King James Bible translation.

And from there? Fast forward to modern-day, where Bible readers can choose among about 10 major English translation options . (More on the most-read and popular of these below.)

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Authorized: The Use and Misuse of the King James Bible

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How do manuscript differences affect Bible translation?

Mark Ward offers an answer in his article “How to Choose a Bible Translation That’s Right for You”:

Types of Bible translations

According to BibleProject , every translation balances two goals: faithfulness to the wording of the original language and readability in everyday English. Those two priorities have led to translations that lean more toward one or the other—or fall somewhere in the middle.

Note: As you read the descriptions below, remember that no Bible translation is 100 percent formal or 100 percent functional. It’s more helpful to think of these translation types as points along a line rather than a simple yes or no answer.

Formal translations

Those that prioritize, as much as English allows, mimicking the forms of the original Hebrew and Greek are known as formal translations ; they use an approach to translation called “formal equivalence.”

However, because they generally attempt to choose one English word for each original-language word, and because they try to keep the order of words as close to the original as possible, these translations tend to be more “wooden.” The reading can be a bit . . . bumpy.

For every new translation, a gap of thousands of years exists between now and the time when the authors penned the original manuscripts. Our modern-day culture is dramatically different. Idioms and cultural artifacts and religious practices existed back then that make us scratch our heads. Language, also, has evolved. So naturally, some words or phrasing in formal translations can be awkward to read or nearly impossible to understand in our context. We never say, “Behold!” or “Lo!”

The Lexham English Bible (free with the Logos Bible study app ), New American Standard Bible (NASB) , King James Version (KJV), New King James Version (NKJV), and English Standard Version (ESV)  are some popular formal translations.

Moderate translations try to find an optimal blend of formal and functional translation choices.

The Christian Standard Bible (CSB) , New International Version (NIV) , and New Revised Standard Version (NRSV) are three moderate translations.

Functional translations

Sometimes referred to as “meaning-for-meaning translations” or “functionally equivalent” versions, functional translations prioritize readability. They attempt to discover the meaning of a text from its form and then translate it to impact modern readers in the same way the ancient text would have affected original readers.

However, though they provide an easy-to-read version of Scripture (and thus tend to be easier to understand), they do this by occasionally being a bit freer to interpret than formal translations are. Meaning and form are not entirely separable; sometimes the original author may have intended more than one meaning. More functionally equivalent versions can sometimes erase inspired ambiguities in the originals.

The New English Translation (NET) , New Living Translation (NLT),  and New International Reader’s Version are three popular functional translations.

Paraphrases

Ward writes:

As Ward says, paraphrases are particularly helpful for those who know the Bible well and could benefit from reading Scripture in a fresh way.

Examples of paraphrased Bibles include The Living Bible and The Message .

In this video, Andrew Naselli further unpacks the differences between formal and functional translations, as well as paraphrases:

Is one translation strategy better than the other?

Thus, according to Brunn, each translation has its strengths and limitations”—but also balance each other out.

To illustrate what he means, Brunn references a telescope, a microscope, and a wide-angle lens:

How to choose the best Bible translation for you

Dear Bible student, keep in mind, you aren’t limited to just one translation—so take the pressure of finding the best Bible translation off your shoulders. Ultimately, the “best” Bible translation for you is the one(s) you’ll read.

See how the Logos Bible app can make comparing multiple Bible translations a cinch.

To help you visualize and better grasp different types of translations, explore the graphic below that shows where some of the more popular translations fall on the “translation spectrum”:

It’s good to have a primary version (some people choose to use the version their church uses), but using many translations while you study will give you a well-rounded understanding of the text at hand .

And with modern technology, this doesn’t mean bouncing back and forth between a tableful of thick Bibles open to your passage (super time-consuming—and that’s if you own multiple print Bibles in different translations!). With Logos Bible Software’s Text Comparison Tool , you can instantly compare any passage in any version of the Bible in your Logos library. It’s fantastic (I glory over how it gives me a different perspective on the passage I’m studying with just a few clicks).

See how it works:

Choosing a translation can be a bit of a process (and many people find it takes time to pull the trigger!). Here’s a few tips:

• Learn the differences between various Bible translations.
• Consider how you will be using the Bible. Will it be your primary Bible or a supplemental Bible?
• Ask a trusted mentor. This likely means your pastor. And that likely means you start with whatever your pastor uses. There’s nothing wrong with this. Your pastor is not perfect, but your pastor is your God-given shepherd.
• New to Bible study ? Consider a translation focused on meaning, one that is easy to read.
• Looking for a supplemental Bible to go deeper with your study? Consider one that is the opposite of your primary Bible. (For example, if your primary version is formal, choose a functional Bible.)

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How to choose a translation for the task

You might be a big fan of the New American Standard Bible (NASB), valuing how literal its translation of the original languages is. But that same literal wording might make it a poor choice for reading to your kids. Every Bible has its particular strengths; if they didn’t, then we wouldn’t have so many translations. Those strengths make them well-suited to different tasks. So the first step in choosing a translation is knowing what task you want to accomplish .

While there are many different tasks we may seek to accomplish, in this section we’ll quickly discuss three by way of example:

Reading large chunks quickly

Teaching emerging or struggling readers, close study of scripture.

If you’re looking to read through large chunks of Scripture quickly, it’s important to choose a translation that eases you along. You don’t want to be stumbling over word order when you could be reading text that more closely mirrors the way people talk today. Here are a two recommendations of translations that aren’t likely to trip you up in your extended readings:

• New International Version  (NIV)
• Christian Standard Bible  (CSB)

When it comes to emerging or struggling readers, difficult language can present a huge obstacle both to their understanding and enjoyment of reading. So selecting a translation that simplifies the language and shortens the sentences can help to engage readers who might otherwise be put off. Here’s a good place to start:

• New International Reader’s Version (NIRV)

In all honesty, everyone has a perspective, and when it comes to Bible translation, even the most literal translations on the market must do some interpretation. Even so, they should try to be objective and present their translation with the minimum amount of interpretation necessary. Choosing to present an ancient metaphor as it was written rather than putting it into a modern idiom is one example of how this can be done. These translations are particularly helpful for closer reading:

• Lexham English Bible  (LEB)
• English Standard Version  (ESV)
• New American Standard Bible  (NASB)
• King James Version  (KJV)

So what is the best Bible translation for you right now ?

As Mark Ward says, the best Bible translation is “all the good ones.” (There’s only benefit to using multiple translations.) But if you are trying to decide on one, whichever Bible translation you choose , make sure you pick one that you will actually use, read, and study.

With Logos Fundamentals (just $49.99), not only do you get the Text Comparison Tool (you’ll be able to instantly compare multiple texts and quickly spot similarities and differences), but you get four Bible translations to help you do it, including the Lexham English Bible .

Buying individual hard copies of these Bibles could run you a few hundred dollars. But having them all in Logos gives you a much lower price AND makes them portable, so you don’t have to pack a trunk full of Bibles to explore different translations when you’re traveling or running errands or studying at a coffee shop.

(Plus you get the Faithlife Study Bible , audio Bibles, commentaries, Bible dictionaries and encyclopedias, devotionals, and theological works.)

Learn more about Logos Fundamentals .

Bible translation FAQ

We asked our resident Bible translation enthusiast, Dr. Mark Ward, to answer questions the internet has about Bible translation. Mark is the author of Authorized: The Use and Misuse of the King James Bible (which D. A. Carson called “highly recommended”) and the editor of Faithlife’s Bible Study Magazine .

Click the topics below that interest you to read more.

Which is the most accurate Bible translation?

There are thousands of Bible translations in hundreds of languages. God only—literally God himself only —knows which translation is the “most accurate.” And I’m not being obtuse; I think it’s important to acknowledge what it would take to judge one translation to stand at the top of the accuracy charts: it would mean that in the countless thousands of little choices that Bible translators must make ( How should I render this obscure Hebrew word?  Is this Greek word given for emphasis or for clarity? ), one group of translators got more of their choices “right” than any other group of translators. And how likely is that?

Let me tell you: it’s not. Even if it did happen, there are no God-given—or even humanly agreed-upon—standards by which one translation can be judged to be “more accurate” than another. Non-specialists tend to assume that “literal” translations are more accurate, but that simply isn’t, well, accurate. Literal translation is a valuable tool that all translators use, but no translation is or could be consistently literal, word for word. Language simply doesn’t work like that. So every single translation in existence uses literal and nonliteral renderings.

We could have a “most accurate” Bible translation only if God’s Spirit nudged or “inspired” one set of translators as opposed to others. And he has not said he would do this, nor has he given us any means by which to discern who his specially anointed translators might be. There is no “most accurate” English Bible.

Is the King James Bible the most accurate translation?

The translators of the venerable King James Version went out of their way to insist that their work was not a special work of the Spirit. They asked ( and I paraphrase ),

Apart from things done by apostles, made infallible by an extraordinary measure of God’s Spirit, what man-made thing exists under the sun that is truly perfect ?

Their answer was a decided “nothing.” God hasn’t promised us perfect Bible translations, or even accurate ones. There are languages out there that have no Bible translations, and I have certainly heard (though, by the nature of the case, I could not personally verify) that some languages are stuck with poor or archaic translations. But in English, at least, we should be grateful that we do have multiple accurate, useful, sound English Bible translations done by competent Christian scholars.

Assuming that one translation must be the “most accurate” has led many Bible readers on a fruitless and frustrating quest. And when it comes to the King James Version, it must be pointed out that “accuracy” is a moving target, because language (as C. S. Lewis once said, actually) “is a changing thing.” The King James was an accurate translation, but it was made into an English no one speaks anymore. Those who love the KJV—some of whom insist that it is the only translation anyone should use—give testimony to this when they make archaic KJV word lists to help contemporary readers. I say with biblical scholar Glenn Scorgie, “If a translation is published but fails to communicate, is it really a translation?” Wherever the KJV uses English that is no longer in use, the KJV is, in a very real sense, “inaccurate.” It doesn’t get God’s message across. (See my forthcoming Lexham Press book, KJV Words You Don’t Know You Don’t Know. )

What is the best translation of the Bible and why?

Check with me on Mon-Wed-Fri, and I’ll say, “The best Bible translation is the one you will read”; check with me on Tues-Thurs-Sat, and I’ll say, “The best Bible translation is all the good ones ”; check with me on Sunday, and I’ll say, “Shh! I’m in church! I’m happy to use whatever translation my pastor is preaching from.”

God has not anointed one translation over others. Perfectly word-for-word translations are impossible. So I believe that we all need to see the benefits of our multi-translation situation. I believe—and do please help my unbelief, folks!—that normal people in Christian churches should regularly benefit from checking several major modern English Bible translations. Users of Logos Bible Software very frequently do this; many other Christians do not. And I think this is a significant Bible study mistake.

My family loves to listen to the King’s Singers, and they occasionally sing some old pop standards—including Billy Joel’s “Uptown Girl.” My second-grader recently revealed that he instead thought they were singing, “Up-Down World.”

This is the kind of thing that will happen to your Bible reading if you don’t check multiple English Bibles. You’ll fall into little mental ruts without the remotest realization. It will take checking the NIV to realize, “Oh! It’s the boundary lines around David’s plot of land that have fallen for him in pleasant places!” If you read multiple translations, you will have this embarrassing but delightful experience many times.I cannot choose one translation as The Best, precisely because I so love to hear from people, “Ah! So that’s what that means!”

Which Bible translation is closest to the original?

When people hear me say that there is no “best” Bible translation, I think they sometimes panic. Who is this strange redheaded contrarian who dares to cast doubt on my important quest to find THE ONE RING TO RULE THEM ALL? They have trouble dropping the idea that, surely, one translation must be more closely tied to the original Hebrew and Greek than any other. After all, the marketing slogans—“Essentially Literal”; “The Most Literal; Still Readable”; “Know What God Said, Not What We Think He Said”—promise so much!

I say gently: listen to yourself, my friend! You just cited marketing slogans . Marketers gotta market; I grant this. (I also grant that I put words in your mouth . . .) But I must carefully encourage all English-speaking Christians to take advertisements with a grain of that gold dust they use to gild Bible pages. God gave us a situation in which it is pretty easy, honestly, to communicate the message of the inspired Hebrew and Greek originals. All good translations do it. And it is possible to get little individual things “wrong” in a Bible translation; I, who have graded student exegesis papers, do not deny this. But I have spent many years reading and comparing all the major modern evangelical English Bible translations—the KJV, NKJV, LEB, CSB, ESV, NASB, NIV, NLT, and others—and they are all close to the originals. None is the obvious victor. And even if one were, I would still see plenty of use for the others.

Is the NKJV Bible accurate?

The NKJV Bible is an accurate Bible translation made by competent evangelical biblical scholars. It also has a helpful feature for those who like to get nerdy about Bible study: it includes little “textual notes” in the margins mentioning places where the manuscript tradition of the Greek New Testament has what are called “variants”—minor differences in spelling or wording that were introduced before the era of printing made it possible for books to be mass-produced rather than having to be hand-copied.

Every Bible translator has to do something with these variants. Even though the vast majority of the text of the New Testament is in no doubt, and even though these variants are typically incredibly minor (and often enough not even translatable into English), these variants can’t be ignored or dismissed. The King James translators long ago looked at them, and they left notes about them in the margins of the KJV. When they chose the ancient manuscripts that said, “Shew me thy faith without thy works” over the ancient manuscripts that said the opposite (“Shew me thy faith by thy works”), the KJV translators in effect created a tradition—one the NKJV followed.

The margin of the 1611 KJV recognizes that “Some copies [of the Greek New Testament] reade” differently than others at James 2:18.

This does mean that the NKJV follows tradition even in places where modern scholars, with access to far more information than the KJV translators had, make different decisions about the variants; so the NKJV is not generally used among biblical scholars. But those scholars will be the first to tell you that the differences amount to very little of substance. The NKJV is still an excellent and worthwhile evangelical English Bible translation.

Is the ESV trustworthy?

The ESV was created by competent evangelical biblical scholars who worked hard to revise the widely respected—but just as widely distrusted—Revised Standard Version, which was a revision of a revision of the King James.

Bible translations live and die based on public trust. Some good translations never win that trust. Some win a bit too much. The King James Version is such a one. It was an excellent translation, but it came to command so much veneration that even when its language—because of the natural and inevitable process of language change—started to be misunderstood by the common people for whom it was made, there was little to no call for it to be revised or replaced. Ben Franklin in the 1770s and Noah Webster in the 1830s both noticed that the English of the KJV had become antiquated. Webster actually commented ( in his own revision of the KJV ) that not only had some words in the KJV fallen into disuse, but some had shifted in sense and had become positively misleading. I talk a great deal about this in my book Authorized: The Use and Misuse of the King James Bible .

If you, like nearly all English speakers over a certain age, grew up with the King James Version, and if you are now looking for a good translation into contemporary English, it might be useful for you to pick up the ESV. The ESV is a relatively minimal update within the KJV tradition. Like the NKJV, the ESV sticks fairly closely to the wording of the KJV but updates the English. Unlike the NKJV, the ESV incorporates insights from the modern study of the ancient manuscripts of the Hebrew Old Testament and Greek New Testament.

Crossway, the nonprofit ministry behind the ESV, has a special reputation for producing elegant and useful print editions of their Bible version. The ESV has been for over two decades a favorite among serious Bible students.

Is NLT or NIV better?

If you, like I, grew up using a more formal (or “literal”) English Bible translation like the KJV or the NASB, the best thing to ease you out of any Bible-reading ruts you are in may be to look for a less formal/literal translation such as the New Living Translation or the New International Version.

The NIV is considered a middle-of-the-road translation. If every translation is a balancing act between more formal and more functional (or “dynamic”) translation decisions, the NIV stands between the two poles with a firm grasp on each. The New Living Translation, meanwhile, leans more toward the functional pole.

So the NIV reads smoothly for modern English speakers; the NLT reads very smoothly. I think the NIV is a great default choice for churches, especially if they don’t know in advance who they’ll be serving. But when I was an outreach pastor, I did know who I was going to be serving: functionally illiterate adults. For them, the New Living Translation would have been more appropriate than the NIV (though as it happened, I ended up choosing a special version of the NIV made for poor readers called the New International Reader’s Version). I do remember once, too, preaching at an evangelistic youth event that was evenly split between church kids and kids with no church background, and I reached for the NLT for help communicating an important idea in Romans to people with no background in the Bible.Neither the NLT or NIV is “better” than the other. You have to ask, “Better for what ?” The NIV is better for certain circumstances and certain audiences; the NLT is better for others.

What is a good Bible to read and understand?

The late atheist Christopher Hitchens once wrote an article for Vanity Fair in which he bemoaned the decline of the King James Version and the rise of custom-made “Bibles.” He cited “the ‘Couples Bible,’ ‘One Year New Testament for Busy Moms,’ ‘Extreme Teen Study Bible,’ ‘Policeman’s Bible,’ and … the ‘Celebrate Recovery Bible.’” Hitchens had a way with words (in other news: the pope is decidedly Catholic), and he complained that “in this cut-price spiritual cafeteria, interest groups and even individuals can have their own customized version of God’s word.”

In his mind, these were apparently wholly different Bibles tailored for certain audiences. But they weren’t. They were study editions whose notes were aimed at certain audiences. This is an important difference. I acknowledge that I may sometimes roll my eyes at evangelicalism’s too-zealous efforts to make the Bible accessible, even at the risk of cheesiness and hokiness. But the fact is that every one of the editions Hitchens named could have come out in the same translation —the NIV, the NKJV, or even the KJV.

We must not equivocate with this word “Bible.” There is only one Bible. It is the best Bible to read and understand. Every major modern translation does its best, with slightly different philosophies and emphases, to communicate the truth of this one Bible. So whatever Bible you have nearest at hand is almost certainly the best one to read and understand. And if you struggle to understand it, try another translation (not another “Bible”).And keep trying. The Bible is worth all the study effort you throw at it. I say about Scripture basically what Paul said to Timothy (2 Tim 2:7): Think over what God says, and the Lord will give you understanding in all things.

How do I choose a Bible translation?

How do you choose a Bible? I’m not kidding: the last time someone asked me that question—which, as I write, happens to have been yesterday—I said, “Flip a coin.” I wasn’t being flippant (no pun intended). I was trying to make a point: unless the Lord translates the Bible, they labor in vain who search for “the best” Bible translation (my apologies to Psalm 127:1).

I’d like to add some more initially-inane-sounding advice to those wanting to know which Bible translation is best: chill out; calm down; it’s ok! It’s difficult to go wrong!

The English Bible translations I know well are the 1) major 2) modern 3) evangelical ones. I can speak with confidence, then, of the NKJV, CSB, ESV, NASB, NIV, NET, and NLT. They’re all good. Choose one. Roll a dice instead of flipping a coin if you have to. Of each one of them I can say what the KJV translators said (and here I again paraphrase ):

Even the worst English Bible translations available contain—no, they are —the word of God. When the king speaks, the speech he delivers is still his speech even after it gets translated into French, Dutch, and Italian—and even if certain translators are not as graceful as others. We judge something by its predominant character, not by its exceptions. A handsome man is not considered to have lost his good looks simply because he has a few warts on his hand.

Every translation has warts: sentences that are inelegant or unnecessarily difficult or not as technically accurate as they could be. But the predominant character of every 1) major 2) modern 3) evangelical Bible translation is the same. Every one is the word of God—the word of God translated. Read this book by Dave Brunn to gain a basic sense for how the formal/literal ones differ somewhat from the functional/dynamic ones, yes. The major translations are substantially similar but usefully different.

But then pick one and read it. Next year pick a different one and read it. Next time you dig into a Bible study, pick several and read them all with the Text Comparison Tool in Logos Bible Software. We have an embarrassment of riches in English Bible translation. Take up and read; go and spend those riches.

Related articles

• How to Choose a Good Bible Translation: 5 Guidelines
• Why Is This Passage Omitted from Some Translations and not Others?
• Compare Bible Translations as You Study (Logos training article)
• What Is Textual Criticism? And How Is It Different Than Translation
• John D. Barry, Lexham Bible Dictionary (Lexham Press, Bellingham, WA) 2016.
• https://www.wycliffe.net/resources/statistics/
• Ron Rhodes, The Complete Guide to Bible Translation (Harvest House Publishers), 2009.
• Rhodes, The Complete Guide , 2009.
• Ryken, The Word of God in English,  48.
• The Great Bible was large—it’s pages measured 15 X 10 inches, making it the biggest Bible printed to date.
• Leland Ryken, The Word of God in English (Crossway Books, 2002), 48.
• Mark Ward, “How to Choose a Bible Translation That’s Right for You.” Bible Study Magazine (Lexham Press, Sept/Oct 2019), 39.
• Ward, “How to Choose,” 39.
• Ward, “How to Choose,” 36.
• Dave Brunn, One Bible, Many Versions: Are All Translations Created Equal? (InterVarsity Press Academic, 2012), Ch. 9.
• Brunn, One Bible , Ch. 9.

Karen Engle

Karen Engle is a copy editor for Faithlife. She has a master's in biblical studies and theology from Western Seminary and frequently takes groups to Israel.

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Watch CBS News

Newly deciphered manuscript is oldest written record of Jesus Christ's childhood, experts say

By Kerry Breen

Updated on: June 12, 2024 / 9:18 AM EDT / CBS News

A newly deciphered manuscript dating back 1,600 years has been determined to be the oldest record of Jesus Christ's childhood, experts said in a news release .

The piece of papyrus has been stored in a university library in Hamburg, Germany for decades, historians at Humboldt University announced. The document "remained unnoticed" until Dr. Lajos Berkes, from Germany's Institute for Christianity and Antiquity at Humboldt University in Berlin and professor Gabriel Nocchi Macedo from Belgium's University of Liège, studied it and identified it as the earliest surviving copy of the "Infancy Gospel of Thomas," a document detailing Jesus Christ's childhood. 

The translation marks a "significant discovery for the research field," Humboldt University said. Until now, it was believed that the earliest version of this gospel was a codex from the 11th century. 

The document translated by Berkes and Macedo was dated between the 4th and 5th century. The stories in the document are not in the Bible, the news release said, but the papyrus contains anecdotes that would have been widely shared in the Antiquity and the Middle Ages. The few words on the fragment describe a "miracle" that Jesus performed as a child, according to the Gospel of Thomas, which says he brought clay figures of birds to life. 

The document was written in Greek, Macedo said, confirming for researchers that the gospel was originally written in that language. The fragment contains 13 lines in Greek letters and originates from late antique Egypt, according to the news release. 

The papyrus went ignored for so long because past researchers considered it "insignificant," the news release said. New technology helped Berkes and Macedo decipher the language on the fragment and compare it to other early Christian texts. 

"It was thought to be part of an everyday document, such as a private letter or a shopping list, because the handwriting seems so clumsy," Berkes said in the news release. "We first noticed the word Jesus in the text. Then, by comparing it with numerous other digitised papyri, we deciphered it letter by letter and quickly realised that it could not be an everyday document."

Macedo and Berkes said in the news release that they believe the gospel was created as a writing exercise in a school or monastery. That would explain the clumsy handwriting and irregular lines, they said. 

Kerry Breen is a news editor at CBSNews.com. A graduate of New York University's Arthur L. Carter School of Journalism, she previously worked at NBC News' TODAY Digital. She covers current events, breaking news and issues including substance use.

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