Nlt bible what is it

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Powered by. Used by Google DoubleClick and stores information about how the user uses the website and any other advertisement before visiting the website. This cookie is set by Youtube. The end result of this seven-year process is the Holy Bible, New Living Translation —a general purpose translation that is accurate, easy to read, and excellent for study.

The goal of any Bible translation is to convey the meaning of the ancient Hebrew and Greek texts as accurately as possible to the modern reader. The New Living Translation is based on the most recent scholarship in the theory of translation. The challenge for the translators was to create a text that would make the same impact in the life of modem readers that the original text had for the original readers.

In the New Living Translation, this is accomplished by translating entire thoughts rather than just words into natural, everyday English. When the Biblical authors wanted to refer to the emotions they used words corresponding to our words for lower organs—the intestines and kidneys—not the heart.

For example, the Apostle Paul exhorts us to "put on bowels of mercies" in Colossians , by which he means "compassionate hearts. Another problem arises from the use of the word "after" in this phrase. This is an archaic usage of the seventeenth century, at which time the word "after" was often used in the sense "according to. That is what this phrase means in the original languages. Unfortunately many pastors and authors who should know better have based whole sermons and study guides upon the highly "preachable" misunderstanding of the phrase.

This is a good example of the pitfalls of literal translation and archaic English for people who interpret such language as if it were idiomatic modern English. The main justification for the "dynamic equivalence" method of translation is that it anticipates and prevents such errors of interpretation. In the Good News Bible at 1 Samuel we read "the kind of man [the Lord] wants," which gives the meaning well enough in idiomatic English.

But the NLT is disappointing here. In 1 Samuel we read, "a man after his own heart," and in Acts it is, "a man after my own heart. Under this method of translation "a man after my own heart" in Acts is no more suitable than "bowels of mercies" in Colossians Readers of literal versions who have gained some familiarity with biblical idioms and are alert to the fact that what they are reading is not idiomatic vernacular English are not so likely to misunderstand this language, but in a version such as the NLT the reader has no reason to think that the words mean something completely different from how they are used in vernacular English.

How could the reader of the NLT know that in these two verses the word "after" is being used in an archaic sense? Its use here is simply anomalous. Because the correct interpretation of this phrase is well-known to all competent scholars, it seems incredible that the scholars involved in the making of the NLT are responsible for the problem here.

Nor can it be explained as a carry-over from the Living Bible. Although the Living Bible did use the expression in Acts , in 1 Samuel it read, "the Lord wants a man who will obey him, and he has discovered the man he wants. Many bad renderings have been corrected. We are especially glad to see that Taylor's indefensible Arminian glosses on Acts and Romans have been eliminated, and in other places the theological bias of the Living Bible has been toned down, if not entirely neutralized.

But there are some parts of the NLT in which it seems that the revisers have been lax, making only some spot corrections of Taylor's paraphrase when a fresh translation was in order.

We may take 2 Corinthians as an example, in which there are some very questionable renderings carried over from Taylor.

On the day of salvation, I helped you. Today is the day of salvation. Thus Paul's appeal is interpreted as a "gospel invitation" to the Corinthians, as if they had never accepted the basic gospel-proclamation described in , and might even reject it now.

But surely this is not right. Paul's words "receive the grace of God in vain" presuppose that God's grace has been received by them, not merely offered. The problem for the interpreter is to decide what is meant by "in vain. This interpretation is supported by various considerations.

There is a close verbal parallel in 1 Corinthians , "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

Paul never does this in his epistles. And the whole context of the statement shows that Paul's main concern is their immaturity, their lack of Christian growth and testimony. He reminds them that "the new has come" 2 Corinthians , that Christ died "that those who live might no longer live for themselves but for him" , and he goes on to say, "Let us cleanse ourselves He uses the word in reference to the whole process of salvation, from justification through sanctification to glorification.

Likewise the words "be reconciled to God" in may be understood as an exhortation to those who are not walking in the Spirit, and who consequently are in a sense not truly reconciled with God. We see this interpretation in other 'dynamic equivalence' versions, such as the New English Bible, which reads "you have received the grace of God; do not let it go for nothing," and similar renderings are given in the Good News Bible and in the Contemporary English Version.

What we have in the NLT is an interpretation arbitrarily favored by Taylor, and at the very least the NLT revisers should have added a footnote advising the reader of the interpretation favored by most scholars. In the NLT carries over Taylor's "right now Certainly this is how most people will understand the NLT's rendering, and there can be little doubt that this is how Taylor meant people to understand it, especially after the plea not to "reject" the "message of God's great kindness" in the preceding verse.

Yet this is not the meaning. When Paul quotes Isaiah and says "now" is the "day of salvation" he means that the time for the fulfillment of God's promise has arrived. The "favorable time," when God's grace is poured out so abundantly upon his people, is here. By "now" he means the new age that began with the resurrection, the period of his ministry. The New English Bible captures the sense here: "The hour of favour has now come; now, I say, has the day of deliverance dawned.

The Arminian spin on the passage comes out clearly with the paraphrastic rendering "God is ready to help you," which, taken together with the other interpretions here, suggests a synergistic doctrine of salvation. If in this passage Paul is urging unregenerate Corinthians to accept Christ as their savior, in this context "God is ready to help you" implies that God is merely waiting for them to take the first step towards salvation, by "making a decision.

Elsewhere he consistently teaches that God is the one who takes the first step, in regeneration. The Living Bible rendered verse 2,. For God says, 'Your cry came to me at a favorable time, when the doors of welcome were wide open.

I helped you on a day when salvation was being offered. Today he is ready to save you. The NLT has pruned away the most flagrant parts of Taylor's interpretation, such as the phrase "when the doors of welcome were wide open. The Arminian obsession with "free will" and "choice" may be seen in many places throughout the NLT, which injects libertarian buzzwords like "free," "freedom," "choice," and "choose" into verses quite gratuitously, often in ways that vitiate the teaching of the original text.

Paul's expression "you are under grace" is meant to express the condition of those who are under the compelling influence of God's sanctifying grace, not a condition of "freedom," as one can plainly see in the verses that follow.

Another example of this tendency may be seen in Proverbs , where the NLT reads, "Teach your children to choose the right path. On the contrary, the whole point of this saying is that the way should not be left to choice or chance, but instilled by careful and early training.

Morality must be a habit formed by careful inculcation, so that it becomes second nature. This is the way to insure that "even when he is old he will not turn aside from it," as the second half of the proverb goes. The proverb really excludes the idea that moral character is a matter of "choice. This rendering, which also derives from Taylor, expresses something very different from the Hebrew. We do not suppose that Taylor or the NLT revisers of his work consciously chose to inject their theology into the version.

Nor do we doubt that they sincerely wished to make the Bible easy to understand. We prefer to say that, under the license of "dynamic equivalence," they have failed to practice self-restraint, and have ended up presenting their own theological notions as the inspired word of God. Aside from any theological bent, the NLT presents numerous questionable and even peculiar interpretations. These are apparently designed to prevent the reader from misunderstanding the text where a literal rendering would leave room from misinterpretation, but in many cases they are more meddlesome than helpful.

For example, Matthew Judge not, that you be not judged. For with the judgment you give you will be judged. Stop judging others, and you will not be judged. For others will treat you as you treat them. For others will treat you as you treat them". But this is very strange. Is not the meaning rather, as in the Good News Bible, "do not judge others so that God will not judge you. For God will judge you in the same way you judge others"? We naturally think of this in relation to the teaching in the previous chapter, "if you forgive those who sin against you, your heavenly Father will forgive you" The NLT adds a footnote here giving the alternative interpretation, but obviously the literal rendering leads to no confusion or misinterpretation.

It would have been better to give a literal rendering and allow the reader to interpret. Further comments on specific renderings in the New Living Translation are given in the article on Dynamic Equivalence.

There may be a place for this version in the education of children, but we conclude that it is not suitable for use by adults in the Church. The version carries over too much of the unsound paraphrasing of the Living Bible. The attempt to provide a blanket justification for this paraphrasing by calling it "dynamic equivalence" is a mere fig leaf, as Poythress aptly calls it. It was a mistake to have used such a problematic version as the basis of the NLT to begin with.

The "reviewers" would have done much better, no doubt, if they had produced a fresh translation. In addition, there obviously has been a good deal of editorial meddling for non-scholarly reasons, in connection with the "inclusive language" and other things. Moreover, even if we were to grant that dynamic equivalence is the best method to use in translating the Bible which we do not , we find that other versions have made a much more successful application of its principles at every point where we have compared them with the NLT.

Finally, we note that Craig L. Blomberg of Denver Seminary, who was a reviewer for the NLT's Gospel according to Matthew, has explicitly stated that this version is not suitable as a regular Bible for adults. Responding to criticism of the NLT, Blomberg explained that the version is for "kids or very poor adult readers," and he suggested that readers of the NLT should move on to a more accurate version when they are able:.

I relished the chance to work on the NLT New Living Translation team to convert the LBP into a truly dynamic-equivalent translation, but I never recommend it to anyone except to supplement the reading of a more literal translation to generate freshness and new insights, unless they are kids or very poor adult readers.

My sixteen- and twelve-year old daughters have been weaned on the NLT and have loved it, but both already on their own are now frequently turning to the NIV.

A major revision of the New Living Translation —called the New Living Translation second edition —was published in The text of the revised edition is much more literal than that of the first, and several of the problems noted in the foregoing review have been corrected.

He worked with two other scholars on translating the Old Testament book of Exodus. Ninety scholars served as Greek, Aramaic, or Hebrew translators. With other scholars serving as reviewers, the team for the New Living Translation included over top biblical experts. Bergen was asked to serve as a translator for the NLT because he is known throughout the country for his dissertation on Hebrew Discourse Linguistics, discourse analysis computer program, and papers on the Hebrew in Exodus.

He has presented these studies at meetings of the Society of Biblical Literature and the Evangelical Theological Society. He also holds a Ph. Many people are familiar with the Living Bible a paraphrase which Ken Taylor published in It is a combination of several works Taylor wrote to convey messages of the Bible in an easily understood manner.

Though the Living Bible has been effective in communicating many biblical truths, the paraphrase contains inaccuracies and is not sold by some Bible retailers.

Every book of the NLT was reviewed by three or four people, then rated in the areas of accuracy and clarity. Because of the extensive efforts of world-class Bible scholars, the NLT is the most expensive translation project in the history of Bible translation. Some of the inaccuracies in the original Living Bible are found in lists which do not agree.