12 Reasons You Need to Read Your Bible

Reading time: 17 minutes

Academic biblical studies requires a lot of time in an array of primary and secondary sources.1 And among these sources, the Bible itself is the most primary. So, it’s important to maintain a regular habit of reading it for at least 11 reasons—namely, to

  1. Remind yourself that biblical studies is about the Bible.
  2. Remind yourself that the Bible is Scripture.
  3. Encounter the word of God.
  4. Understand the biblical authors’ worldviews.
  5. See things you won’t by reading only isolated passages.
  6. Correct your reading of one passage against another.
  7. Focus more fully and hear things you won’t by reading silently.
  8. Sharpen your languages.
  9. Find things you won’t in translation.
  10. Notice scribal errors.
  11. Learn vocabulary.
  12. Enjoy the flow of reading in the original languages.

Of these, the first 7 apply whatever language you’re reading in. The last 5 are special benefits if you’re reading the Bible in its primary languages.

1. Remind yourself that biblical studies is about the Bible.

A lot of academic biblical studies has to do with thinking critically about the biblical text. It has to do with bringing preconceptions into question and making judgments like historians. It has to do with looking closely at the text again and again.

This work is good and important. Nothing can substitute for detailed, careful attention to a particular book, a given passage, or even a single verse.

But with this kind of close attention also comes the danger of paying so much attention to the individual trees that the forest fades from view.

There’s a risk of increasing knowledge of a small slice of the biblical literature at the cost of increasing unfamiliarity with other parts.

To counteract this tendency toward unfamiliarity, it’s helpful to cultivate a regular habit of Bible reading.

2. Remind yourself that the Bible is Scripture.

Not all biblical scholars claim membership in a particular faith community. Nor do even all those who do see this membership as relevant to their scholarship. But biblical scholarship is a coherent discipline only because of the faith communities within which biblical texts emerged.

In practice, “Bible” might mean quite a lot of different things. It might be

  • a “Hebrew Bible” without a New Testament,
  • a “New American Standard Bible” with a New Testament but no apocrypha, or
  • a “New Jerusalem Bible” with both a New Testament and apocrypha.2

But whatever its specific content, speaking of a “Bible” as such inevitably requires reckoning with a text that has been deeply embedded in the faith and practice of the communities that have cherished it.

Ignoring this fact is then actually a historical oversight. And critical biblical scholarship undertakes precisely the task of avoiding historical oversights.

3. Encounter the word of God.

If you do come to the biblical text from one of the communities that hears in it the divine word, reading the text for its own sake can help remind you to cherish it—whatever else you also then do with it, either analytically or critically.

When reflecting on the question of “what are the fundamental characteristics of evangelical faith,” Ernst Käsemann suggested

The answer seems to me a simple one: in the evangelical conception, the community is the flock under the Word as it listens to the Word. All its other identifying marks must be subordinate to this ultimate and decisive criterion. A community which is not created by the Word is for us no longer the community of Jesus.… Concretely expressed, the relationship of the community and the Word of God is not reversible; there is no dialectical process by which the community created by the Word becomes at the same time for all practical purposes an authority set over the Word …. [T]he community remains the handmaid of the Word. If it makes the Word into a means to itself as an end, if it becomes the suzerain of the Word instead of its handmaid, the community loses its own life. The community is the kingdom of Christ because it is built up by the Word. But it remains so only while it is content not to assume control over the Word ….3

So much of biblical scholarship involves attempts to “interpret [the Word], to administer it, to possess it.”4 This kind of activity is important and indispensable.

But confessional biblical scholars cannot afford to have only a posture over the Word as an object of study but must also sit under its authority, hear its instruction, and receive the patience, encouragement, and hope that it communicates (cf. Rom 15:4).

To be over the Word as an object of academic study involves being bent over it. And any number of forces can routinely create pressure that will bend you over even more (e.g., unavoidable but distracting demands).

Being bent over and bowed down that far can easily lead you to “collapse and fall” in overwhelm, exhaustion, and spiritual and emotional malformation. But being under the Word is a key way of finding encouragement to “rise and stand upright” (cf. Ps 20:7–8).

It gives you the chance to look up to the (metaphoric or physical) hills and contemplate where help to do what you can’t now see how you’ll do really does comes from (Ps 121:1–2). It brings you back to considering the reality for yourself of Jesus’s claim to provide rest for the weary and burdened as no other can (Matt 11:28–30).

4. Understand the biblical authors’ worldviews.

H.-G. Gadamer helpfully reflects on what it means really to understand a text, saying,

When we try to understand a text, we do not try to transpose ourselves into the author’s mind [in die seelische Verfassung des Authors] but, if one wants to use this terminology, we try to transpose ourselves into the perspective within which he has formed his views [in die Perspective, unter der der andere seine Meinung gewonnen hat]. But this simply means that we try to understand how what he is saying could be right. If we want to understand, we will try to make his arguments even stronger.5

Understanding “how what [another person] is saying could be right” can be a tall order even toward those who share our same cultural contexts, or our own homes. Understanding the “perspective within which [another person] has formed his[ or her] views” can take consistent time and effort, even if that person is present.

So, it’s certainly to be expected that similarly sustained effort will be required to understand the biblical authors.

5. See things you won’t by reading only isolated passages.

Specialization can be logical. But it shouldn’t come at the cost of not knowing other primary literature that might also prove relevant. And specialists in any given book or corpus have a real tendency toward functional ignorance of other books and corpora.

For instance, Luke and Paul shouldn’t be confused. Yet they’re both very early witnesses to the memory, faith, and practice of the Jesus movement.

So, these texts might, in principle, have just as much to say about each other as would Josephus or Philo. Readings of Luke might then feasibly enrich readings of Paul, at least as much as would readings of Josephus or Philo, and vice versa.

But literature you don’t know the contents of can’t help you. So, it’s helpful to read widely across the biblical text, as also in other primary literature outside it.

6. Correct your reading of one passage against another.

Related to this fifth benefit is the fact that seeing things you’d otherwise miss can help you correct your interpretation of one passage against another.

Everyone understands some things better than others. And the more widely and carefully you read, the more the text has a chance to “push back” against interpretations you may have that are less than fully adequate.

Insight from Gadamer

Gadamer usefully reflects on this dynamic, asking,

How do we discover that there is a difference between our own customary usage and that of the text?

I think we must say that generally we do so in the experience of being pulled up short by the text. Either it does not yield any meaning at all or its meaning is not compatible with what we had expected. This is what brings us up short and alerts us to a possible difference in usage.

A person trying to understand a text is prepared for it to tell him something. That is why a hermeneutically trained consciousness must be, from the start, sensitive to the text’s alterity. But this kind of sensitivity involves neither “neutrality” with respect to content nor the extinction of one’s self, but the foregrounding and appropriation of one’s own fore-meanings and prejudices. The important thing is to be aware of one’s own bias, so that the text can present itself in all its otherness and thus assert its own truth against one’s own fore-meanings.6

A Personal Example

A personal example of this would be in my reading of 1 Cor 15:3a. There, Paul says he communicated to the Corinthians “ὃ … παρέλαβ[ε]ν” (“what [he] received”), but the text doesn’t specify from whom he received it.

What I’ve Suggested Previously

I’ve previously suggested in passing that this reception is “from others who also preached” the same message as Paul.7 In particular, I’ve noted that “part of what Paul likely received is a summary of the key components of the message that he rehearses in 1 Corinthians 15:3b–5.”8

This kind of interpretation is reasonably common for 1 Cor 15:3a.9 And it allows a few options for how one might understand 1 Cor 15:3 as consistent with Gal 1:12 and 2:1–10.

Options for Integrating 1 Corinthians 15:3 with Galatians 1:12 and 2:1–10

Among these are that,

  1. both passages refer to the same core gospel, but they speak about Paul’s reception of it in different ways and at different times. Galatians stresses his initial reception of the gospel from Jesus; 1 Corinthians mentions how Paul later had this same message echoed back to him by others besides Jesus (cf. 1 Cor 15:3, 11; Gal 2:2, 6–10).
  2. Galatians refers to the essential content of the gospel, which Paul received from Jesus. But 1 Corinthians is concerned with the specific form of the condensation of this gospel that appears in 15:3b–5, which Paul may have received from others besides Jesus.
  3. Galatians refers to the essential content of the gospel, which Paul received from Jesus. But 1 Corinthians is concerned with additional information about Jesus (e.g., details of his post-resurrection appearances in 15:6–7) that Paul might not have been privy to the details of previously but that also didn’t pertain to the core message he preached.

What I’m Now Pondering

That said, Paul also says that he “παρέλαβ[ε]ν ἀπὸ τοῦ κυρίου” (“received from the Lord”) information specific to the Eucharist’s institution (see 1 Cor 11:23–25). That specificity makes me wonder afresh about the source Paul implies for “what [he] received” in 1 Cor 15:3a.10

Resolving this reopened loop will take some more work. But it’s good that it’s reopened. And at least in the interim, that reopening will cause me to downgrade the specifically “receiving from others besides Jesus” interpretation of 1 Cor 15:3a from “likely” to merely possible.

7. Focus more fully and hear things you won’t by reading silently.

When you think of Bible reading, you might tend to think of silent reading. But reading the text aloud can be beneficial too.

In a group, reading aloud helps everyone follow along at the same place. If you’re reading aloud to yourself, that’s not such an upside. You always know where you are.

But if you read the text aloud—even by yourself—you engage another sense in the reading experience. By doing so, you push yourself that much more into the experience of reading.

Do you ever get distracted when “reading” a page silently? You then suddenly realize you have no idea what you’ve supposedly just seen while your mind was wandering.

By contrast, if you’re reading aloud, you’ll probably realize much quicker that your mind has started to wander when you run out of words coming out of your mouth.

Engaging another sense also gives you another chance to make connections in the text that you might overlook on paper but pick up when hearing yourself repeat the same phrase.

8. Sharpen your languages.

When you read the biblical text in its primary languages, you can hone your ability to work with these languages. You’ll get a better feel for the languages by experiencing them firsthand rather than only reading about them in a grammar.

Of course, grammars make very profitable reading on their own. 🙂 But they can’t substitute for deep, firsthand familiarity with the literature they try to describe.

If you’re reading in Hebrew, Aramaic, or Greek, you can even take the opportunity to read the text aloud too. That way, you can practice your pronunciation and develop your “ear” for the language.

Don’t worry too much about your choice of a pronunciation system. And don’t worry if it sounds bad or halting, especially at first. As a child, that roughness was part of your learning process for your first language. It will be here too.

But gradually, you’ll find yourself making progress. You might even see things in the text that you’ve previously missed because you heard yourself saying the text aloud.

9. Find things you won’t in translation.

To communicate some things in whatever language, translators inevitably have to obscure others. This fact is wonderfully encapsulated in the Italian proverb “traduttore traditore​”—”a translator is a traitor.”11

From an English translation, you might well learn about a time when a ruler of Egypt dreamed about cows. But English simply isn’t able to communicate the humorous irony involved in having פרעה (paroh) dream about פרות (paroth; Gen 41:1–2).

Many translations do a great job with rendering the core of what a passage communicates. But for the fine details both within and across passages, there’s no substitute for reading the original text.

Here also, your lack of familiarity with a biblical text’s primary language can be an asset in some ways. Of course, in general, more familiarity with these languages is better. But the more familiar you are with a language, the more you’re apt also to read the text too quickly. As you do, you might gloss over important elements within it. But by reading the text in a primary language, you might (need to) pause long enough to consider it more deeply.

10. Notice scribal errors.

One way to notice scribal errors is, of course, to read the apparatus in your critical biblical text. But by reading the biblical text itself, you can also notice scribal errors—namely, your own scribal errors.

For me, reading aloud particularly helps in this regard. I’ll hear myself say something. I’ll then realize what I just read aloud is related to what’s in the text but isn’t exactly the same.

These differences often fall into well-known patterns of error that copyists might make during their work. And making them for myself gives me a more firsthand appreciation for when and how these errors might arise.

This better appreciation for possible pitfalls in reading a given text can prove helpful making text-critical decisions. It also proves helpful in making me a more aware reader the next time around.

11. Learn vocabulary.

When you learn biblical languages, you learn a certain amount of vocabulary that occurs frequently. But even with this under your belt, there is still a huge amount of vocabulary you don’t know.

Continuing to drill larger sets of vocabulary cards might have a place. On the other hand, you may well remember the language better by seeing and learning new words in context.

You’ll also learn new usages, meanings, and functions for the vocabulary you thought you knew. You may have learned a small handful of glosses for a word. But you’ll start seeing how that term might have a much wider range of possible meanings than the glosses you memorized.

12. Enjoy the flow of reading in the original languages.

When you consistently read Scripture in its original languages, you’ll find some of it rather heavy going. You’ll find vocabulary you need to look up or constructions that take careful thinking to sort out.

But as you keep coming back to the text (without cheating), your ability to cope with its demands will gradually improve. And as it does, you’ll hit stretches where you know most (or all) of the vocabulary and where the syntax pretty readily makes sense.

In this situation, the challenge the text presents happens to be roughly equal to your ability to read it. That balance between challenge and skill is one of the preconditions that Mihaly Csikzentmihalyi identified for the “optimal experience” of “flow.”12

When that happens, you get to enjoy the quiet thrill of

  • reading a section of text with comparative fluency,
  • reading larger chunks at a time, and just maybe,
  • getting so immersed in the reading that you lose track of time.

Don’t Settle for the Cliché

Unfortunately, biblical scholars who don’t have a regular discipline of Bible reading are common enough to be cliché.

Whether you find yourself in this boat or whether you’d just like to join others who are actively in the text, consider joining my students and me this term in our readings of the biblical text.

Every term, we do a daily Bible reading exercise together. If you’re working in the original languages, I’ve scaled the readings to be short enough to complete without taking too much time out of your day. But the reading plan will work whether you’re using a translation or working from the biblical text in its original languages.

It would be wonderful to have you join us. To get started, just drop your name and email in the form below. You’ll then get an email delivering this term’s readings. And you’ll be ready to pick up in the biblical text right where my students and I are.

Looking forward to reading with you!

  1. Header image provided by Kelly Sikkema

  2. For further discussion, see my “Rewriting Prophets in the Corinthian Correspondence: A Window on Paul’s Hermeneutic,” BBR 22.2 (2012): 226–27. 

  3. Ernst Käsemann, New Testament Questions of Today, trans. W. J. Montague and Wilfred F. Bunge (Philadelphia: Fortress, 1969), 261–62. 

  4. Käsemann, New Testament Questions, 261. 

  5. Hans-Georg Gadamer, Truth and Method, ed. and trans. Joel Weinsheimer and Donald G. Marshall, 2nd ed. (New York: Crossroad, 1989; repr., London: Continuum, 2006), 292; Hans-Georg Gadamer, Truth and Method, ed. and trans. Joel Weinsheimer and Donald G. Marshall, 2nd ed., Bloomsbury Revelations (London: Bloomsbury Academic, 2013), 303; italics added. The German insertions are drawn from Hans-Georg Gadamer, Wahrheit und Methode: Grundzüge einer philosophischen Hermeneutik (Tübingen: Mohr, 1960), 297. 

  6. Hans-Georg Gadamer, Truth and Method, ed. and trans. Joel Weinsheimer and Donald G. Marshall, 2nd ed., Bloomsbury Revelations (London: Bloomsbury Academic, 2013), 280, 282; italics added. 

  7. J. David Stark, “Understanding Scripture through Apostolic Proclamation,” in Scripture First: Biblical Interpretation That Fosters Christian Unity, ed. Daniel B. Oden and J. David Stark (Abilene, TX: Abilene Christian University Press, 2020), 56. For more about Scripture First, see “6 Ways to Make Scripture First.” For more about my essay, see “Behind the Scenes of ‘Understanding Scripture through Apostolic Proclamation’.” 

  8. Stark, “Apostolic Proclamation,” 56. 

  9. E.g., Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, PilNTC (Grand Rapids: Eerdmans, 2010), 745; Joseph A. Fitzmyer, First Corinthians: A New Translation with Introduction and Commentary, AB 32 (New Haven: Yale University Press, 2008), 545–46; Richard B. Hays, First Corinthians, Interpretation (Philadelphia: Westminster John Knox, 1997), 254–55; Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Epistles to the Corinthians, ed. William P. Dickson, trans. D. Douglas Bannerman and David Hunter, 2 vols. (Edinburgh: T&T Clark, 1879), 2:42; cf. F. F. Bruce, The Epistle to the Galatians: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1982), 88–89; A. T. Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, 2nd ed., ICC (1914; repr., Edinburgh: T&T Clark, 1929), 333. 

  10. Cf. C. K. Barrett, The First Epistle to the Corinthians, BNTC (London: Continuum, 1968), 337; John Calvin, Commentary on the Epistles of Paul the Apostle to the Corinthians, trans. John Pringle, 2 vols., Calvin’s Commentaries (Edinburgh: Calvin Translation Society, 1848–1849), 2:9. 

  11. For making me aware of this proverb, I’m grateful to Moisés Silva. 

  12. Mihaly Csikszentmihalyi, Flow: The Psychology of Optimal Experience, Modern Classics (New York: Harper Perennial, 1991), 72–77. 

How to Expand Your Research Materials with Libraries

Reading time: 7 minutes

Researchers need materials.1 For biblical scholars, this most often means books and journals.

We’re responsible for interacting with relevant literature largely irrespective of how easy it is to access. But that doesn’t mean you can’t exercise some research savvy to access what you need more easily and cost effectively. After all, you didn’t get into biblical scholarship because it has the same upside potential as venture capital investing. 🙂

Current technology means that libraries aren’t the only places where you can expand your research materials. But libraries do have a wealth of materials that might not otherwise be at your disposal. Or you might not be able to access these materials as easily as you can through a library.

So, as you think broaden the research materials you have access to, your libraries are good places to begin. And depending on your situation, you might find yourself with access to several different kinds of libraries.

Your School’s Library

If you’re already at an academic institution, this suggestion might seem overly obvious. You’re likely familiar with your school’s library and, at least generally, its holdings.

As the saying goes though, sometimes “familiarity breeds contempt.” That’s not to say you don’t like your library. But you might not think to look there for a given resource because “of course, it won’t have something like that.”

Still, you should check. You might be surprised by what you have access to either by searching the catalog or browsing the stacks.

This has happened to me more than once, and I’ve been pleasantly surprised by what my institution’s library happened to have.

For instance, in working on the land(s) promised to Abraham, I almost assumed my institution’s library wouldn’t have W. D. Davies’s The Gospel and the Land: Early Christianity and Jewish Territorial Doctrine (Berkeley: University of California Press, 1974). But thankfully I looked in the catalog and happily found that it was actually already on there on the shelves.

Your Public Library

Even more likely to be overlooked is your local public library. It’s certainly true that public libraries cater to quite a general clientele. So, in principle, they’ll be less likely to have significant holdings of scholarly sources pertinent to biblical studies.

As with your institution’s library, however, it’s possible that you might be surprised by what’s on the shelves at your local public library. But your local public library is more likely to have holdings of interest in its own extended materials that are available either electronically or via interlibrary loan.

Other School’s Libraries

Even if you’re not a student, if you live near a theological library, you can almost always simply walk in and use materials in that library.

You can start finding them simply by searching Google Maps for “library,” perhaps along with the “near:[your address].” In addition to walking in and using materials at a library, you can often apply for checkout privileges at that library.

For instance, if you weren’t a Faulkner student but wanted to use Faulkner’s library, you could gain check out privileges for $25 per year. Though, in our case, a number of biblical studies-related resources are also held in the Kearley special collection, which doesn’t normally circulate. So, you’ll also need to learn the particular policies and processes of whatever local library you might find helpful to use.

Before paying even a nominal additional fee for check out privileges at a library, however, it’s worth looking into what reciprocal arrangements your school’s library may have with others that you might want to visit.

For example, if you attend a school that’s a member of the American Theological Library Association (ATLA), you already have check out privileges at all other libraries at all other ATLA institutions (non-circulating collections and other specific policies excepted). To look for what other ATLA libraries might be near you, you can start with this Google Map that ATLA has prepared to show all their participating libraries.

If you need a specific resource, you can also search for that source in WorldCat to see libraries near you that may have this resource.

Your Libraries’ Extended Collections

Aside from what you’ll find if you walk into a physical library, any given library where you have check out privileges likely also has access to ways of extending its own collection. Two primary ways of doing so are electronic collections and interlibrary loan.

Electronic Collections

For various combinations of reasons, your libraries likely have access to substantive collections of electronic journals and books. Such resources have come a long way in recent decades.

More often than not, you’ll probably find that a given book or journal, if it’s held electronically, is held in the form of high-quality PDF files. These files mean that, when you look at the electronic holding, you’re seeing on the screen exactly what you’d see in a hard copy of the text.

Of course, onscreen reading has its downsides. But if it comes down to trying to find a hard copy or using an electronic version to which you have instant access, you might well find that you often prefer the electronic text, all things considered.

Your libraries’ electronic collections may also well surprise you with what they contain. For instance, for the same project I mentioned earlier, I needed to get a copy of Jacques T. A. G. M. van Ruiten, “Land and Covenant in Jubilees 14,” in The Land of Israel in Bible, History, and Theology: Studies in Honour of Ed Noort, ed. Jacques T. A. G. M. van Ruiten and J. Cornelis de Vos, VTSup 124 (Leiden: Brill, 2009), 259–76.

Besides me for this project, interest in this title might be quite low among current Faulkner library users. So, for all its wonderful scholarship, it might not be the best use of limited shelving space. Even so, our library had it available as an ebook that proved entirely adequate for what I needed from that essay for the project I was working on.

Interlibrary Loan

“Interlibrary loan” (ILL) is a service in which libraries cooperate to loan resources to each other’s patrons. No library is going to have everything. You can request an ILL through your institution’s library or another theological library where you have check out privileges.

But your local public library should also be able to provide some amount of ILL access. And you might be quite surprised at what you can borrow through the mail via ILL from a local public library—and the public librarians might be quite interested to see your ILL requests for what are, for their normal audience, some very obscure titles.

Continually requesting Harry Potter and the Sorcerer’s Stone has to get old. Surely a good request for Richard Bauckham’s The Fate of the Dead: Studies on the Jewish and Christian Apocalypses would help spice things up, right? Or, maybe a good scholarly French or German title? 🙂

So, if you have access to ILL services at a theological library, you can certainly use those. But don’t discount you can access via ILL at your local public library either.


So, for students and faculty, the moral of the story is: Your library is a gem for you—don’t let it be a hidden one. Even if you doubt there is anything helpful, still look.

Think about what libraries you have access to—theological and otherwise. Go by, browse the shelves, and talk to the librarians to ensure you’re not overlooking a bank of helpful resources just because something’s accessible to you in a bit different place than you thought to look. And while you’re at it, explore what you may have access to through your libraries’ electronic holdings or ILL.

Doing so can save you valuable time and effort in the research process, as well as expand the range of materials you have readily at your disposal.

  1. Header image provided by Jonathan Simcoe

Daily Gleanings (30 May 2019)

Reading time: < 1 minutesRoger Pearse discusses the King James Version and provides a good deal of interesting material about the translation principles and procedures behind it.

AWOL highlights the open access “Digital Biblical Studies” series:

The series aims to publish the latest research at the intersection of Digital Humanities and Biblical Studies, Ancient Judaism, and Early Christianity in order to demonstrate the transformation of research, teaching, cognition and the economy of knowledge in digital culture. In particular, DBS investigates and evaluates the practices and methodologies of Digital Humanities as applied to texts, inscriptions, archaeological data, and scholarship related to these fields.

To access the series, visit Brill’s website.

On volume 3 in the series, see also Larry Hurtado’s comments.

Bartholomew on “What the World Needs from Christian Academics”

Reading time: < 1 minutesFaithlife Today has posted a clip that mostly contains an interview with Craig Bartholomew about “what the world needs from Christian academics.” The post is dated 11 October 2017, but interview seems to have been recorded some time ago, before Bartholomew’s move to the Kirby Lang Institute and seemingly also before the publication of his introduction to hermeneutics. Even so, the content of the interview remains quite a poignant challenge.

Theology’s Hermeneutic Interest

Reading time: 2 minutesPhotograph of H. G. GadamerH.-G. Gadamer concludes his essay on “The Universality of the Hermeneutical Problem” by commenting on the importance of language, with an interestingly theological turn. Gadamer suggests,

The … building up of our own world in language persists whenever we want to say something to each other. The result is the actual relationship of men to each other…. Genuine speaking, which has something to say and hence does not give prearranged signals, but rather seeks words through which one reaches the other person, is the universal human task – but it is a special task for the theologian, to whom is commissioned the saying-further (Weitersagen) of a message that stands written. (Philosophical Hermeneutics, 17)

To be sure, Christian Scripture and the broader Christian tradition can and do speak for themselves. But, it is doubtless specially incumbent upon those with vocations in theology, biblical studies, preaching, and other Christian education areas to see to the passing on of this testimony and to its interpretation in various contemporary milieux.

For other reflections by and on Gadamer, see also previous posts on his thought.

Free and Trial Biblical Studies Tools

Reading time: < 1 minutesMark Hoffman has updated his previous list of “free Bible software and trial versions” to include some of the more recent additions in the space, as well as a number of online resources.

For further discussion, see also Trial versions of Biblical Studies software, Logos 7 academic basic, and Logos 7 Basic for free.