Nov 24, 2014

Codex L Psalter and Psalm Study

I. Codex Leningradensis  

Codex Leningradensis is the oldest complete Hebrew Bible.  Additionally, it is the primary source text for the Hebrew Bibles used by scholars and which provides the basis of our OT translations.  For the next few months, I'll be daily tweeting photo-texts of the Codex L Psalter.  To access these texts, you may want to check Twitter@RBrianRickett daily, or check here occasionally where I'll be cataloging these passages.  The psalms selected will correspond roughly to the day of the month (except for longer passages), e.g. Psalm 24 is posted for November 24.  I'll be editing these pictures to allow for Psalms divided by page or column breaks to be posted as a unity, except where prohibited by length, i.e. Psalm 119, etc.  Additionally, some Psalms may be tweeted/posted over multiple days.  Once I finish the selected Psalms, I'll place them at this link to allow for easier access to all Codex L materials.

Psalm 23 (Psalm 23 at 26 seconds)    Psalm 24     Psalm 25     Psalm 26   
Psalm 27 (Ps27b)     Psalm 28     Psalm 29     Psalm 30 (30:5/6)     Psalm 32     Psalm 33 (33:233:333:7; 33:9); Psalm 34 (34a; 34b; 34c; 34:14-17)

II. Study of Hebrew Poetry

One of my favorite components of Hebrew poetry is the study of sound patterns.  At the beginning of my Hebrew classes, I typically begin with a devotional study of a passage in Hebrew, usually a psalm that contains a readily observable sound pattern or other interesting device, e.g. acrostics. This helps students that don't yet know Hebrew develop an appreciation for the brilliance of Biblical Hebrew in general, and poetry in particular.  To that end, each week this semester, I'll be recording the reading and translations of the passages we study and will post them here for my students.  Students can listen in order to review; others can follow our progress by checking back here weekly (i.e. the below list & readings will continue to develop).  Eventually this should provide a good representative cross-section of passages employing a variety of devices beyond that of sound patterns.  As this expands, I'll include commentary, outlines, or other pertinent data that helps clarify the significance of the respective poetic device.

Though I will mostly employ a classical pronunciation, occasionally, I'll vary this (with explanation) to show how different approaches render different results. Those who employ a modern pronunciation may think any phonetic model unfamiliar to them is peculiar.  However, consider Watson's explanation of poetic devices involving sound in his pivotal book, Classical Hebrew Poetry.  He states,
 "When considering poetic devices involving sound—assonance, alliteration, rhyme, onomatopoeia and wordplay—the pronunciation of a language is very much to the fore.  This applies to classical Hebrew as well as to Ugaritic and Akkadian.  There is no need to repeat here what is set out in the standard grammars, although there is no complete consensus of opinion.  Two points have to be borne in mind.  Firstly, there is no such thing as the pronunciation of Hebrew (or of Ugaritic and Akkadian).  Like any other language, Hebrew developed and evolved, so that its pronunciation changes over the centuries.  Also, Hebrew had its share of dialects and idiolects both regional (particularly North and South) and social.  Secondly, in spite of a certain leveling effect brought about by the collection of Hebrew poetry into the canon, relics of these language variations remain.  And, in the absence of other guides, the Masoretic vocalization is very reliable—any alteration must be vouched for.  With these provisos, the study of sound patterns in Hebrew poetry is rewarding and interesting.” –W.E. Watson, Classical Hebrew Poetry, p. 222.
One simple illustration of sound play is that of paronomasia.  Watson defines this as, "the deliberate choice of two (or more) different words which sound nearly alike” (CHP, p. 242).  An English example provided by R. Jakobson is as follows: 
“The girl used to talk about ‘the horrible Harry.’  ‘Why horrible?’ ‘Because I hate him.’ ‘But why not dreadfulterriblefrightfuldisgusting?’  I don’t know why, but horrible fits him better.  Without realizing it, she clung to the poetic device of paronomasia.”—R. Jakobson, “Closing Statement: Linguistics and Poetics,” inStyle and Language (ed. T.A. Sebeok; Cambridge, MA: MIT Press, 1975), p. 357.
A biblical example of this device is found in Ps. 15:3, as follows:

  Psalm 15:3 לֹֽא־רָגַ֙ל׀ עַל־לְשֹׁנ֗וֹ לֹא־עָשָׂ֣ה לְרֵעֵ֣הוּ רָעָ֑ה וְ֜חֶרְפָּ֗ה לֹא־נָשָׂ֥א עַל־קְרֹֽבוֹ׃

Can you find the paronomasia here? Hint: it's related not to a horrible Harry, but to a nasty neighbor. :) 

If you have any thoughtful questions/comments re. the particular reading you hear, feel free to drop a note in the comment section of this blog.  Thanks!

Note: (1) For a classic, dramatic reading by a native speaker, though one which inconsistently treats massoretic accents and is generally difficult to follow for stylistic reasons, check here:http://www.torahclass.com/audio-bible-in-hebrew.  You may want to listen to both (him and me) for comparison of different phonetic models. (2) You can own your own copy of the OT in Hebrew with the above digital reading for your IPhone ($10) by going to the App. store and searching for Hebrew Bible.  Find the one called
 חי--well worth it. (3) My own readings and translations of the below passages will be impromptu and will occur wherever/whenever it is convenient, i.e. these will not be sound studio quality (you may hear background noise such as a barking dog, squirrel, traffic, or even a stuffy nose.)

I. Acrostics
A. Comments. Biblical acrostics are alphabetic selections of Scripture, usually psalms, which are built on the sequence of the Hebrew alphabet.  Below are some things to note about them as well as a list of all the ones occurring in Scripture (that I know). 

(1)  The first letter of each line follows a certain sequence, "usually alphabetic so that each line begins with a successive letter of the alphabet.”  Notice in the examples below, that the first line begins with Aleph, the next with Beth, etc.

(2)  They are often considered to be "artificial" in scheme, non-oral in nature, and intended to appeal to the eye rather than the ear.  I'm not personally convinced of this.  Since the first sound of each line is the expected letter of the alphabet, this creates an expectation and builds drama as one listens to the poem read aloud.

(3)  The structure of the acrostic sets the poem or part of the poem off in an unusual way.  It adds variety to the poem and it utilizes poetic or artistic skill.  It is generally agreed that acrostics are used as an aid in memorization.  Personally, I find these very effective as a memory aid as the acrostic serves as it's own mnemonic device.

(4)  Acrostics inherently present thematic ideas expressed by the words of the acrostic and which serve as the focal point of each line/verse. 

B. List. 
Below are all known occurrences of biblical acrostics.  
·      Psalm 9  (a - k) 
·      Psalm 10 (lvs. 12-17= q - t)--Difficult 
·      Psalm 25, 34: both miss at least the waw verse and have peh repeated at the end.
·      Psalm 37, 111, 112, 119 (every 8 verses begins with the same letter; each strophe contains the eight leading words of Psalm 19).
·   Psalm 145
·   Lamentations 1-4 (before [in chap. 3 every three verses begin with the same initial letter; chap. 5 has the same number of verses as letters in the alphabet)
·   Nahum 1:2-10—Extremely Difficult

C. Examples of Selected Texts.
     1. Psalms.  Below are the texts and readings of Psalm 111 and 112.  These two Psalms occur as a pair.  I regularly employ these in worship services around the Thanksgiving holiday.  Here are some things to note.
Structure
Psalm 111 and Psalm 112 are parallel in structure and should be studied together.     
      i.  Both are built on an acrostic structure
      ii. They are equal length.
     iii. Both have two lines per verse through verse 8.
     iv. Verse 9 then transitions to three lines per verse for the last two verses (vv. 9, 10).  This structure results in exactly 10 verses for both Psalms.  The significance from a poetic standpoint may be that since the Hebrew numerical system employs a 10 base model, this structure provides a perfect unit.  Additionally, Hebrew poems regularly lengthen the last verses of the poem to bring a punctuation to the poem's conclusion. 
      v. Pre-acrostic hallelujah phrase/command/call to worship
     vi. There is a parallel in thematic structure: the themes of both are introduced in the first line (also their conclusions are parallel in structure). 
·   The theme of 111 is: A psalm of thanksgiving to Yahweh.  The theme of 112 is the benefits of fearing Yahweh; in other words, 111 is on God, 112 is on God’s man. 
·    The pair of psalms begins with God and then ends with man.
·    There is a correspondence between verses, lines and vocabulary throughout the Psalms.
·    Both psalms identify the same two individuals.  There is the Worshiper and the Worshiped.  In Psalm 111 we see the worshiper who thanks God with whole heart as the blessed man of Psalm 112.
·  The man who fears God in 112:1 is the man whose whole heart was worshiping in 111:1
·   Notice, however, that when thanking God the psalmist personalizes the psalm (אוֹדֶה יְהוָה בְּכָל־לֵבָב).  However, when describing the blessing of being the worshiper, the psalmist generalizes the principle.  
·    Cf. Delights “חָפֵץ ” from Ps 112:1 with 111:2 “לְכָל־חֶפְצֵיהֶם 
·      Line B of verse 3 of both psalms are parallel with : "וְצִדְקָתוֹ עֹמֶדֶת לָעַד"
·     Verses 4 contain parallel wording: "חַנּוּן וְרַחוּם וְצַדִּיק"
·     What other observations can you make? 

Readings:
















  • Jonah
  • Psalm 111 Hebrew Reading (classical pronunciation) with English Translation
  • Psalm 112 Hebrew Reading 
  • Proverbs: Prov. 31:10-31:The Excellent Wife
  • Psalm 3 Reading: To hear this Psalm sung by Messianic Jews in Hebrew, listen to track 3 of this album; Psalm 3 is the title song
  •  Though not usually regarded as a sound pattern, here the interrogative particle (covered this week in class) is employed as a rhetorical device and so definitely arrests the attention of the listener/reader 
  • Psalm 1--Psalm 1 is chosen for the reading this week for 4 key reasons: 1.) it's use of the relative pronoun "asher"; 2.) it's use of the "ki im" conjunction; 3.) interesting use of massoretic accents (covered last week), and 4.) use of the poetical feature known as simile.
  • Psalm 136 (Hebrew Reading + English Translation)
  • Genesis 4
  • Ruth 1:1-4
  • Psalm 51--A Plea for Purity--this Psalm is chosen for the week's reading.  Consider the following notes: 

  • Psalm 51: A Plea for Purity
    Notes:
    1.) Superscription identifies the occasion
    2.) Key Opening Ideas:
    i. First line of text (v. 3) opens with a chiasm calling attention to David’s plea forGod’s gracious cleansing away of transgression based on His covenant loyalty and compassion.  The words of this chiasm draw attention to: cleansing based on God’s character, i.e. not the sin itself.  Words of the chiasm are the juxtaposition of: חָנֵּ֣נִי  with מְחֵ֣ה and רַ֜חֲמֶ֗יךָ with כְּחַסְדֶּ֑ךָi.e. “be gracious to me” with “blot out” and “according to your loving kindness” with “your compassion.”
    ii. Notice also the following line (v. 4) where  כַּבְּסֵ֣נִי (cleanse me) is juxtaposed with טַהֲרֵֽנִי (purify me), and  מֵעֲוֹנִ֑י  (from my iniquity) is juxtaposed with  וּֽמֵחַטָּאתִ֥י (and from my sin). 
    iii. Following, in vs. 5, is a parallelism between the words for sin (פְ֭שָׁעַי and וְחַטָּאתִ֖י)and the words expressing David’s knowledge of his guilt (אֲנִ֣י אֵדָ֑ע andנֶגְדִּ֣י תָמִֽיד , i.e. “I know” with “before me continually.”
    3.) Note the synonyms employed in the Psalm for sin, identifying a thematic key of the Psalm:   פֶּ֫שַׁע (3x), עָוֹן (3x), חַטָּאת (6x)רַע (1x) = 13 occurrences of words for sin. However, note the synonyms employed for right character indicating another, more amplified thematic key, including: purity, repentance, faithfulness, salvation, etc.  Representative forms as they occur are:מְחֵ֣ה   (2x), כַּבְּסֵ֣נִי  (2x), טַהֲרֵֽנִי (1x)   אַלְבִּֽין  (3x), תְּחַטְּאֵ֣נִי (1x), וְאֶטְהָ֑ר  (3x), נָ֜כ֗וֹן (1x), הָשִׁ֣יבָה  (2x), הַצִּ֘ילֵ֤נִי  (1x), תְּשׁוּעָתִ֑י   (2x) = 18 occurrences of these words (not including words for personal brokenness, vs. 19, etc.).  This means that there is both greater variety as well as a higher number of occurrences for the words on purity, plus additional words for the desired condition of the psalmist. 

    Solomon’s Argument that all is Vanity 
    By R. Brian Rickett
    Outline:
    I.               Superscription (v.1)
    II.             The Argument that all is Vanity (2-11)
    A.    The Problem Stated (2, 3)
    1.     The Problem Exclaimed—all is vanity (v. 2)
    2.     The Problem Explained—man’s accomplishments are temporal (v. 3)
    B.    The Problem Illustrated by Nature (4-7)
    1.     The cycles of generations—transitory yet immutable (v. 4)
    2.     The cycles of the sun—transitory yet immutable (v.5)
    3.     The cycles the wind—transitory yet immutable (v. 6)
    4.     The cycles of the rivers—transitory yet immutable (v. 7)
    C.    The Problem Illustrated by Experience (8-11)
    1.     The frustration of human inquiry (v. 8)
    2.     The insignificance of accomplishment (v. 9)
    3.     The finitude of knowledge (v. 10)
    4.     The impermanence of legacy (v. 11)

    Structure
                In verses 2-11, Solomon introduces the book of Ecclesiastes with a 10 verse poem arguing that life from an “under the sun perspective” (v. 3) is absolute futility.  The poem may be divided into three sections.  The introductory section  is comprised of vv. 2, 3, and then two equal stanzas of four verses each comprise the body of the poem for a total of 10 verses.
                In the first introductory verse (v. 2), Solomon exclaims the problem that all is vanity.  In verse 3, he then identifies the reason for his exclamation—due to the virtual immutability of creation, including the unceasing passing of generations, all of life’s accomplishments are utterly futile, from an “under the sun perspective.”  In verses 4-7 (Stanza 1), he illustrates the problem of vanity from nature and in verses 8-11 (Stanza 2) he illustrates the problem of vanity from human experience. 
                In the first stanza, Qoheleth demonstrates by analogy that the transitory yet virtually immutable nature of the solar cycles, cyclical climatic patterns, and movement of streams represents the passing of time, which erases all individual significance.[1]  In Stanza 2, Qoheleth builds on in his argument that because of passing of generations and inherent transient, finite nature of man, the physical individual along with his temporal, i.e. under the sun accomplishments are annihilated by the passing of time.  Citing common experience, Qoheleth shows that the individual has an utter lack of significance, from an under the sun perspective.  He shows the frustration of human inquiry (v. 8), the immutability of existence (v. 9), the finitude of knowledge (v. 10), and the impermanence of legacy (v. 11).  

    [The above is an excerpt from my in progress commentary.  For the answer to the above problem, see Ecclesiates 12:13]

    Note: Ecc. 1:1-11 contains an unusual amount of assonance that corresponds to the message of the poem.  Listen to the reading here and compare the sound with the message of the poem as identified in the above outline. 


                  [1] It’s helpful to recall that weather patterns producing the constant flow of rivers are also cyclical.  Streams flow into the seas, water evaporates from the oceans producing clouds which produce rain which feed rivers and streams

    Oct 30, 2014

    "Psalms of Petition" Slides

    The below are 7 (of 29) slides from my recent Heb621x (Hebrew Exegesis) power point presentation on the analysis of "Psalms of Petition."  
    Slide 1. Screen shot includes BST in the background.

    Slide 2. Dead Sea Psalms scroll: 11QPs

    Slide 3. Opening slide on purpose of Psalms.

    Slide 8: Structure


    Slide 7. Intro. to "Psalms of Petition"



    Psalm 54 in Hebrew


    Psalm 54 in English (NAS)




    Psalm 3

    Oct 17, 2014

    Codex vs. Scroll

    Below is a comparison of Codex L (11th cent; world's oldest complete Heb. OT, in codex) with Bologna Sefer Torah (12th cent.; world's oldest Torah scroll).  The BST was rediscovered and identified by Mauro Perani last year in Italy.  As visible: Image 1, Codex L (Deut. 16:15c-16:18a); Image 2, Bologna Sefer Torah (Deut. 16:15b-16:18b).  The first word of the BST image below begins with  יְבָרֶכְךָ֞  , the first word after athnach of v. 15 (visible in L), and ends with  לִשְׁבָטֶ֑יךָ , the last word before athnach (visible in L) in v. 18. The nun in the margin is indicating a variation in the sedarim. Image 3 is of BHS Deut. 16 for reference.
    Codex L; 11th cent; world's oldest complete Heb. OT. Deut. 16:15c-16:18a; ס marks the sedarim, but is also abbreviation for 2nd word of "פרשה סתומה" or "parashah setumah" = "closed section," when in the text
    Bologna Sefer Torah: 12th cent.; world's oldest Torah scroll. Deut. 16:15b-16:18b. 1st word begins with first word after athnach of v. 15; ends with last word before athnach in v. 18. The nun in the margin is indicating a variation in the sedarim. Notice the following paragraph begins on the same line as opposed to a new line as in Codex L above.  (Source of BST image, Mauro Perani.)


    The below is a pic. of the same text from BHS, but expanded due to size of photograph.  Notice BHS follows Codex L, as would be expected. 

    BHS Deut. 16.

    For French readers, here is an article on the BST use of nun in the masoarh parva as seen here, recommended by Mauro Parani, the "rediscoverer" of the Bologna Sefer Torah.   http://www.hum.huji.ac.il/upload/_FILE_1371727598.pdf


    Oct 7, 2014

    Fall 2014 William N. Paschal Memorial Bible Lectures

    For the lectures, see below.

    [Excerpt from the Press Release]
    The Forty-Fourth Annual William N. Paschal Memorial Bible Lectures will be held October 14 and October 16, 2014 in the Dorman Memorial Chapel on the campus of Baptist Missionary Association (BMA) Theological Seminary in Jacksonville. Texas.

    The Schedule of Lectures is as follows:

    Tuesday, October 14    10:00 a.m.—   Apologetics and the Contemporary Setting
                                            3:00 p.m.— Biblical/Historical Justification for Apologetics
    Thursday, October 16 10:00 a.m.— Worldview and the Apologetic Tool Box
                                           3:00 p.m.—  Presuppositional Praxis: Applied Apologetics

    The guest lecturer for the William N. Paschal Memorial Bible Lectures for 2014 is Brian Rickett, who serves as Administrator and Professor of Biblical Studies for the BMA Seminary’s Arkansas Campus. His wife, Janet, also works at the Seminary’s Arkansas Site as Arkansas Director of Women.

    Brief Bio.
    • Graduated with a B.S. in Bible with a Pastoral Ministry emphasis from CBC (1996); Master of Divinity (2000), Master of Theology, Old Testament (2003)--Th.M. thesis entitled, The Implications of psalm 19 for Presuppositional Apologetics, engaged in Doctor of Theology studies, Old Testament (2004-08), The Master’s Seminary; is engaged in Doctor of Ministry studies in Christian Worldview and Cultural Engagement at Southwestern Baptist Theological Seminary (2014--)
    • He is currently the Administrator and Professor of Biblical Studies for the BMA Seminary’s Arkansas campus (2014), where he previously taught biblical languages and exegesis on an adjunct basis (2009-2014); he is also the founding Pastor-teacher of The Bible Church of Beebe, Beebe, Ark. (BMA; planted 2009).
    • Immediately prior to his return to Arkansas (2008), he taught: Biblical Hebrew, Exegesis, and various biblical studies courses for the Logos Bible Institute of Grace Community Church (1998-2008); Hebrew, Hebrew Reading, Aramaic, and Apologetics for The Master’s Seminary (2004-08); Theology, Apologetics & Evangelism, and various Bible and counseling courses for The Master’s College, where he served full time in the counseling department (2004-08).
    • He is married to Janet L. Rickett (Director of Women, BMA Seminary, Ark.) who has a Master of Arts in Biblical Counseling (The Master’s College, 2008; graduate project, “Ministering to Unbelieving Family Members”); immediately prior to relocating to Ark., she worked full time in the counseling department of The Master’s College, has served in her own ministry efforts, as well many of the various church planting and institutional ministries of her husband; she has been his vital ministry partner in all their ministry work. 

    BMA THEOLOGICAL SEMINARY LECTURE SERIES:



    PASCHAL LECTURERS OF THE PAST 20 YEARS:

    You can download the lectures of this four part series below:

    Sep 23, 2014

    Worldview and Cultural Engagement Study

    Worldview and Cultural Engagement Studies with Professor/Pastor R. Brian Rickett

    Sunday Evenings, 5:45 at The Bible Church of Beebe in Beebe, Arkansas (through October)

    Sep 5, 2014

    Greek Grammar--BMATS, Arkansas


    The academic year has already started, but it's not too early to make plans to join us next semester! Come and learn to read the Bible in Greek, Hebrew, or even Aramaic! [The below pic. is from slide 1 of Professor Rickett's first Greek power point presentation of the year]

    Jun 4, 2014

    The NEW (for 2014-15) BMA Theological Seminary in Arkansas

    [Updated 06/10/2014]

    The Baptist Missionary Association Theological Seminary (BMATS) is devoted to serving Christ in the expansion of His Kingdom by providing biblically faithful theological training to its denominational leaders, as well as to aspiring ministry leaders from the larger Christian community.  Here are some of the updated ways we are accomplishing this goal:

    ·       State of the Art Facilities. Thanks to Central Baptist College, our undergraduate sister institution and campus host, we have access to brand new facilities featuring cutting edge technologies on the forefront of theological education: smart boards, a digital and traditional library including cyber café, multi-campus satellite technologies, fully online and traditional program options, etc.
      
    ·       Cutting Edge Education. Modern and traditional educational models provide options for traditional and seminar style courses, hybrid in-class/online options, extensive online course offerings with some programs fully available online for distance education learners, etc.  Both Arkansas and Texas campuses offer all courses for M.Div. (Master of Divinity), M.A. (Religion, fully online as well as in-class), and M.A.C.M. (Master of Arts in Church Ministries) programs, depending on the ministry goals of the student; the Texas campus offers a unique/rare opportunity for bachelor level students to enroll in a B.A. in religion program in a seminary, and in the same courses as graduate level seminary students; certificate and other options are also available

    ·       Faculty.  Access to specialists with both academic and ministry expertise on the frontlines of where Christianity and the culture meet, including church planters, pastors, counselors, theologians, Bible language specialists, and other experts in the traditional divisions of a theological curriculum; our multi-site seminary allows for independent full time faculties for each campus, while providing the student access to the larger BMATS faculty at both locations (Changes/Additions for 2014: Professor R. Brian Rickett will serve not only as Professor of Biblical Studies, but as BMATS Arkansas Administrator; we have added a new Professor of Theological-Historical Studies, Dr. Andrew V. Snider (Th.D. Systematic Theology); a new Director of Seminary Wives and Women’s Studies, Janet L. Rickett (B.S.E., M.A. Biblical Counseling), new recruiter/administrative support specialist, Zach Nance (M.Div., Th.M. Philosophy of Religion/Presuppositional Apologetics), a new Professor of Biblical Studies, Dr. Gary O'Neal (Ph.D. New Testament), new Professor of Church Ministries, Dr. Scott Attebery (D.Min. Outreach and Discipleship), and more (the names of these other faculty members will continue to be divulged every 2 weeks throughout the summer on our Facebook page!  Stay tuned for more exciting announcements). 

    ·       Specialized Learning.  Our seminary offers a variety of out-of-class learning opportunities.  We provide additional, free biblical language seminars/courses for qualified students, endowed lectureship series (Brand Lectures, Fall Semester & Darby- Beal lectures, Spring Semester, both on Tex. campus), discipleship programs, etc.  For example, we regularly offer seminars such as an Advanced Summer Hebrew Reading Seminar (Ark. campus) free of charge to qualified students, we have a women’s ministry/seminary wives fellowship (Ark. campus) led by women with academic and church ministry credentials and experience, we host Spring and Fall lectureships (Tex. campus) which have featured noted lecturers such as R. Albert Mohler and Tom Nettles, and have brought in other specialists such as John D. Street, Chairman of the Biblical Counseling program from The Master’s College and Seminary (Ark. campus)

    ·       Theological Distinctives.  Informed, scholarly, conservative, Baptist theological and biblical convictions.  The seminary faculty seeks to train aspiring ministry leaders to faithfully and skillfully navigate the contemporary challenges not only facing the BMAA, but evangelicalism generally; we are characterized by progressive pedagogical models while maintaining fidelity to our doctrinal statement and denominational confession (New Hampshire Confession of Faith)

    ·       Accreditation.  Both BMATS campuses are accredited featuring both regional (SACS) and ATS accreditation.  We are a leader in this area and have been featured as an important voice in the discussion of the future of theological education (See here).


    ·       Cost.  In view of the above benefits, one might reasonably expect the costs of our programs to be high.  However, we are so committed to making theological training available to aspiring Christian leaders, once accepted, all students regardless of denominational or church affiliation pay the same low price of $160 per unit/credit hour ($480 per course), which may be the lowest cost of any fully accredited US seminary.  This is possible thanks to generous denominational and donor support.  See the DTS seminary price comparison calculator here to compare with other institutions (Note: All costs are per credit hour unless specified other; observe that our tuition is around half of the lowest tuition listed, also notice that our institution is not referenced for price comparison)