Sunday Scriptures for Reading Aloud (ssra.uk)
is the complete three-year Sunday lectionary
in the Inclusive Language Bible translation
All three readings are set out on one page for every Sunday of the three-year cycle
A live home page supports the three print editions for home, lectern, and gospel procession
‘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)
NRSV uses eight male pronouns for the Holy Spirit in those three short verses. NIV uses eleven. Such a bombardment of default male pronouns is distracting, inappropriate, and even harmful, this far into the twenty-first century. And so 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). It aims to make Old Testament and Epistle readings as accessible, on first reading - or first hearing - as readings from the gospels or the Acts of the Apostles. You can read more about the technical nature of the translation at the website of ILB’s lectionary project Sunday Scriptures for Reading Aloud here. The translation is endorsed by leading Oxford biblical scholar Robert Morgan here, and the ILB lectionary readings for this Sunday are live online here.
Michael Hampson
October 2025