Working for the Word - a Bible translation podcast

Dave Eberhard has done a large scientific study with other colleagues for progress.bible, and the results are devastating. This is something I’ve been trying to raise caution about for a long time, but now we have hard evidence and data to support a simple idea which Dave is calling The Sequencing of Translation Hypothesis. This states that the following general tendency holds in most multilingual communities: a local language translation does not become a Scripture of normative public use if a national/regional language has already become normative in that domain. In other words, if a language of wider communication like English or Spanish was the first language to become normative in church and spiritual life, then a local language translation will not be used and is not necessary. The consequences of this hypothesis would be that most of the languages currently listed as needing translated Scripture would be removed from that list, and put us extremely close to eliminating Bible poverty.
Dr. David M. Eberhard is the General Editor of the Ethnologue.

Read a prepublication draft of the paper on the Vanuatu study.
View a slide presentation of the study's findings.

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In this episode, we tackle the most common defense for silencing the Divine Name: the "lost pronunciation" argument. This chapter dismantles the idea that because we lack an audio recording of Moses, we should default to a title. By drawing a direct parallel to the name of Jesus, the author points out a striking inconsistency: while the English "Jesus" sounds nothing like the Hebrew Yeshua or the Greek Iēsous, Christians utter it without hesitation. If God accepts a myriad of global pronunciations for the Son, it stands to reason He accepts various approximations of His own personal name.
The discussion then moves into the subjective realm of "literary effect" and the weight of tradition. While some critics argue that using "Yahweh" in the Psalms spoils their poetic beauty, others find that restoring the Name adds a "refreshing vitality" and impact. This chapter concludes with a powerful, seven-point manifesto for returning the Name to our Bibles and our speech. The goal isn't phonetic perfection—which the author admits is impossible—but rather a "robustly biblical" shift from using a descriptive title to a personal name, ensuring that future generations grow up knowing God not just as a sovereign "Lord," but as a personal Being who revealed Himself by name.

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A 1992 United Bible Societies study group identified sixbroad options for translating the divine name which continue to frame thediscussion:
 
1.    transliterate the name (adapting “Yahweh” or an established form like “Jehovah”)
2.    substitute a title such as the equivalent of “Lord” (followingSeptuagint and NT practice of using kurios)
3.    translate the meaning of YHWH (e.g. “Eternal One”)
4.    use a culture-specific name for the Supreme Being
5.    render YHWH the same way as the generic word for “God”
6.    employ a combination of these strategies[1]
 
In practice, modern Bible translators have employed all ofthe above methods in various languages, balancing linguistic constraints andcultural context. This chapter examines the way many other languages besidesEnglish have rendered YHWH.
[1]“YHWH,” Translation Insights and Perspectives (TIPS), accessed May 23,2025, https://tips.translation.bible/story/yhwh.

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In this episode, we explore the historical and theological evolution of the divine name in translation, tracing a path from the early Latin Vulgate to the modern digital age. We begin by examining the tension within the Protestant Reformation, where figures like Martin Luther and John Calvin criticized the "foul superstition" of replacing God's personal name with titles, yet often succumbed to tradition in their own Bibles. This chapter highlights the bold stand of Casiodoro de Reina, whose 1569 Spanish translation remains a landmark for its insistence that substituting the Tetragrammaton with "Lord" is a "singular sacrilege" that violates the integrity of the biblical text.
The second half of the discussion shifts to the modern era, where we dissect the "flip-flopping" of major 20th and 21st-century versions. From the American Standard Version’s restoration of "Jehovah" to the subsequent reversals in the RSV and CSB, we look at how linguistic accuracy often loses the battle against liturgical familiarity and the financial pressures of the Bible publishing industry. We conclude by looking at the rise of the Sacred Name Movement and contemporary "Literal" versions, questioning whether modern translations are prioritising reader comfort over the specific, personal identity God revealed to the prophets.

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Nehemiah Gordon is one of the most famously outspoken proponents of the pronunciation “Yehovah.” He argues that the Masoretes did not point YHWH with the vowels of Adonai, but rather were preserving the secret, correct pronunciation of God’s name.
Unpacking all of Gordon’s “scholarly sleight of hand” and dubious claims reaches beyond the scope of this book, but the reader should know that he is (either intentionally or unintentionally) suppressing evidence and presenting questionable ideas to support his speculations. For those interested in exploring his errors and misinformation in minute detail with clear examples and explanations, see the video series by “Hebrew Gospels.”

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