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kssbalboaclipppedYou can contact Kathleen at
+44 1865 244 090
kscottberry@gmail.com

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5 Comments on Contact Us

  1. wanted to know about these great theologians
    1. W Eichrodt
    W. Bruegemann
    Vriezen
    Johngoldingay

  2. There are two papers on the site (under Theology) that talk about this – an older one called “OT Theology” and a newer one called “Theology of the OT/Hebrew Bible”

  3. Hello from Germany
    Question: Do you mind if I translate the paper “OT Sacrifice and the Death of Christ” for geman readers? Not for commercial use?

    Greetings, Hans

  4. Hans, you have John’s permission to translate the paper and distribute it to colleagues and friends. If you would be so kind, when you are finished translating, we would love to have a copy in German so that it can be posted on the website. Thank-you and blessings, John and Kathleen Goldingay

  5. 30902 Clubhouse Drive, Unit 8E
    Laguna Niguel, CA 92677
    wmgoff@cox.net

    March 21, 2019

    Dear Dr. Goldengay,

    My copy of The First Testament arrived today from Amazon. Congratulations on this new translation of the Hebrew Bible which I am glad to add to my collection of translations. I know it will be useful to me in my own ongoing study of the Bible. I am grateful for all the hard work and thoughtfulness you put into it. And I appreciate your invitation to give you feedback at your Fuller email address.

    Let me briefly introduce myself. I’m a retired Presbyterian minister (of the UPUSA tribe). I graduated from Fuller in 1970 with a D.Th.P. which was converted to a D.Min. I learned my Hebrew under the late Dr. Fred Bush in an intensive six-week summer course in 1967. It was a demanding, but life changing experience. I can’t think of anything that impacted my theology during my four years of Fuller more than learning Hebrew. After I graduated, I convinced Dr. Bush (and secured the approval of Dr. LaSor) to create a “Hebrew in Israel” program. In the summer of 1974 Fred and I took about a dozen students to Israel to learn their biblical Hebrew. Since Fred was busy starting a sabbatical and moving his family to Jerusalem, I ended up doing the bulk of the teaching.

    That said, I hope you will not be offended if I give you some initial feedback, questions, and quibbles about your translation.

    At first glance, I was disappointed that the font is so small. However the font style is clear and I think my old eyes will be able to read it at least for short periods of time.

    The first verse I went to was Exodus 24:7 to see how you translated the phrase
    נעשה ונשׁמע
    I would translate it literally as “we will do and we will hear” even though that sounds backward from the order we would expect. I understand that ancient rabbis struggled with this verse with various results. From my own reflection I think it makes good psychological sense. Our doing is what often enables us to hear and understand. From my reading of the Bible it seems that God often told people what to do before offering any explanations. Jesus often commanded sick people to move without any preliminary information. So action, doing, obedience, usually precedes hearing and explanations. Activity goes before theology. Parenthetically, when I occasionally preach these days in my retirement, I begin with this prayer: “God, our Father, may your Holy Spirit enable me to say what you want me to say and enable everyone to hear what you want them to hear.”

    After reading in your Preface that you try to use the same English word to translate any one Hebrew word, I was surprised that you did not follow that principle in your translation of Exodus 24:7.

    Recently in reading Robert Alter’s The Hebrew Bible, I was struck by his translation of Leviticus 25:55, “For Mine are the Israelites as slaves, they are my slaves whom I brought out of the land of Egypt. I am the LORD your God.” I looked up the Hebrew and saw that the same Hebrew word is translated servant and slave. It appears that you have tried to be consistent in translating this word as servant or serve in its verbal form. But clearly in some contexts it is referring to involuntary servitude which is simply slavery. I know it is radical idea that God’s people are God’s slaves, but this metaphor is picked up by Jesus in the Gospels and Paul in his letters who often calls himself a slave of Christ or God.

    It may be a matter of taste or my familiarity with traditional translations, but I did not like making the beginning of Genesis a long sentence or your translation of breath for ruah rather than spirit or wind. I know that there are theological considerations here and I have not done an intensive study of how the word ruah is used in the rest of the First Testament, but my guess is that it is most often translated as spirit and that it would not be wrong to translate it that way here. I was happy to see the word shamaim heavens rather than heaven.

    So these are some of my initial reactions to your translation. I acknowledge that your understanding of Hebrew far exceeds mine and that you may have had a very good reason for the particular words and phrases I am questioning. I would be grateful for any response you may have to my observations.

    Respectfully,

    The Reverend Doctor William Lee Goff
    aka Bill

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