Sunday Scriptures for Reading Aloud (ssra.uk)
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All three readings are set out on one page for every Sunday of the three-year cycle
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‘The Spirit of Truth will come to you, and guide you into all truth; honouring me, by taking what is mine, and making it known to you; disclosing to you the things that are to come. All that the Father has is mine; and the Spirit of Truth will take what is mine, and make it known to you.’ (John 16.13-15)
The New Revised Standard Version uses eight male pronouns for the Holy Spirit in those three short verses. The best‑selling New International Version uses eleven.
Such intense, repetitive use of default-male pronouns is distracting, inappropriate, and even harmful, this far into the twenty-first century; and entirely unnecessary, as The Inclusive Language Bible (ILB) text above demonstrates.
ILB uses inclusive language in relation to gender, both for humankind in general, and for anonymous individuals, including anonymous characters in most parables.
And ILB also avoids using gendered pronouns for God, Lord, the Holy Spirit, the eternal Christ, and the eternal Word.
As in the text above, the result is generally imperceptible, unless specifically pointed out. And the result is a text that works for everyone: a text without distraction, and a text without the negative effect of the constant repetition of the default male pronoun.
Jesus takes he/him pronouns; and the Father‑Son metaphor within the Trinity is retained - it carries centuries of inter‑cultural meaning and rich nuance, and it is still the case that female or genderless alternatives (parent, mother, daughter, child) bring very different nuances; that conversation is left for the pulpit and the bible study, rather than being attempted in the text itself.
Two specific gospel texts have been given special attention, because misogynistic nuances, not present in the original Greek, have become attached to their traditional English-language translations. These are Matthew 15.21‑28 and Matthew 25.1‑13. In the latter, to prevent distraction, the gender of the lamp-bearers in the parable is not specified, but the translation deserves this footnote: that in the original Greek, the extra point is being made that women have independence and agency, just as much as men, in the question of working and preparing for the coming of the kingdom.
In common with many modern translations, ILB seeks to avoid language that has become tainted by association with antisemitism. Where practical, ILB also attempts to reduce unnecessarily repetitive use of language that has been adopted by partisan actors in the twentieth and twenty-first century conflicts in the middle east, particularly in Israel-Palestine, using alternative language which is accurate, but avoids, where practical, terms that are in repeated daily use in current conflict news reporting, and have therefore, for many, acquired a largely different principal meaning.
ILB was originally developed specifically for reading aloud from the lectern (and as a new translation of the Sunday lectionary - which is why events or parables appearing in more than one gospel may appear only once in this selection). One of its key aims is to make Old Testament and Epistle readings as accessible, even on first reading (or first hearing), as readings from the gospels or Acts.
Some Old Testament readings are straightforward narratives, but many others are complex poetry, full of unfamiliar imagery, switching repeatedly between past, present and future tenses, and with God as ‘God’ in the last verse, ‘you’ in this verse, and ‘I’ in the next. ILB untangles these ‘changes of person’, and changes of tense, into texts that are faithful to the original meaning, that capture the poetry of the original, and that work for both reader and hearer in modern English.
The Epistles of Saint Paul often have exceptionally long sentences when transcribed word-by-word from the original Greek into English. ILB renders these into clauses and sentences of natural English, without loss of meaning or nuance.
In both Old and New Testament, repetition is sometimes added for clarity, or sometimes removed where it is unnecessary, distracting, or intrusive. Verses are occasionally rearranged within a reading; Saint Paul, in particular, often announces his conclusion first, then sets out his argument, whereas it is more natural in modern English – and more memorable – to place the conclusion at the end. Tongue-twisters, long lists, rhetorical questions, and archaic language, are all avoided. Specifically, ILB avoids the long-lost archaic use of the English word ‘hope’ as a translation of the Greek elpis or the Hebrew tiqvah, miqveh or tocheleth, all of which are better expressed as confident, joyful trust.
A distinctive feature of ILB specifically is its avoidance of potential distractions for the hearer when the text is read aloud. There may be details in the original Greek or Hebrew which would not have been distractions at the time, but which would be distractions today. If they are present as part of a metaphor, it can be a legitimate translation of the metaphor to render the metaphor in an equivalent but less distracting form – so ‘not worthy to lace his sandals’ translates legitimately as ‘not worthy to be his servant’; and the jackals and ostriches of Isaiah 43.20 become mere ‘wild animals’, lest they distract from the actual message, which is that God lavishes infinite grace upon us, despite all our failings and rebellion.
And a distinctive feature of ILB specifically for the sake of the reader is its handling of challenging proper nouns. Zarephath is replaced by its modern name Sarepta. Zechariah is anglicised with a K to look more instantly readable as Zekariah. Ananias is more instantly readable as Anan‑ias. Bethlehem is simply Bethlehem, with no mention of Ephratha. David visits Saul’s camp with his nephew, with no need to specify that the nephew is called Abishai. When Moses names a place Massah and Meribah, the point is that those words mean Quarrel and Testing, so in ILB, Moses names the place ‘Quarrel’ and ‘Testing’. And the complex list of place names in the Pentecost reading from Acts chapter 2 is translated here as “Asia and Arabia, Egypt and North Africa, Judea, Turkey, Syria, Greece and the Balkans, Crete, and Rome.”
In all these details and more, The Inclusive Language Bible sets a pioneering new standard for inclusive English‑language translation, for the middle decades of the twenty‑first century and beyond. The lectionary edition of is already in use in hundreds of churches for the main Sunday service of the week. By popular demand, this edition is offered for private use at home, and for all occasions that demand a translation of the scriptures that is accessible to all.
Michael Hampson
October 2025