Threads from Henry's Web

Tag: NLT

  • Review – Life Application Bible Studies: Acts

    I’ve had this booklet for some time and have been intending to review it.  Procrastination works, however, so it hasn’t risen to the top of the pile of things to write about until now.  That’s not because it isn’t interesting or useful–not at all!

    In fact, this book falls right into the center of my work–getting the folks in the pews to study the Bible more.  My short summary:  This is a valuable addition to the arsenal, and I hope the remainder of the Life Application Bible Studies are done in much the same mold.

    I always approach books with certain expectations.  It may be the person who recommended them, the author, the publisher, the series, or some other hint along the way.  In this case, I had high expectations because the study is based on the New Living Translation (NLT), and the Life Application Study Bible.  Now that combination is not exactly five star material for my personal study, as it is too direct in application, and too light on the detailed exegesis and theology for my personal taste.  But to judge it in that fashion would be wrong, as it does what it intends to do rather well, both in the translation and in the notes.

    The study guide includes all of the relevant material for the book of Acts.  While I like this material, I suspect this may actually be the least useful part of the study guide.  How can I say that after what I’ve just said?  Well, in my experience most class members have their own Bibles and they generally tend to want to use them.  This can be a bad thing, when the study group gets too scattered because of different notes used, or a very good thing as people get exposed to different ideas.  How valuable the included translation and notes are will depend on your particular group.

    The actual lessons and notes, however, are simply outstanding for a fairly average church group.  They tend to start simple and factual, and grow to more thoughtful and direct questions.  For example, in Acts 4 we go from asking what opposition the people of the early church experienced, to opposition that people you know have experienced, to the much more personal question 11 (p. 97) “When were you afraid to speak up for Christ?”  In the “MORE” section we get down to church unity with questions like how unified your church is, and what you can do.

    Because many of the questions can overwhelm the small group leader and the time for a small group, you will need to go through them and decide what you will emphasize.  There are suggestions for this in the introduction.

    Speaking as a person who has written Bible study guides, even though mine are aimed at a more theologically oriented study, I could easily see myself choosing this as a guide for a group that I would teach.  I recommend it highly.

  • More Study Bible Comparisons – Introduction to Romans

    I haven’t written on this for a bit, and I wanted to note some differences between three of the major study Bibles I use in terms of introductions to books.  I’m studying Romans right now, so I thought I’d compare there.

    In comparing words, I get myself a quick approximation of the average line length in words, and then multiply by the number of lines in a particular section.  That is not very precise, but it is good enough for comparison.  As with those pesky political polls, consider close numbers to be more or less equal.

    I’m going to briefly compare three study Bibles that I personally reference in my studies.  My primary use for these is to get a quick overview of certain representative points of view, and I include a number of others as well.  This particular use may influence how I see each one.

    Oxford Study Bible

    The first is the Oxford Study Bible.  Based on the REB and including the Apocrypha, this Bible has proven to be extremely useful to me over the years and my copy is well-worn.  Overall, however, its comments tend to be brief and to deal more with technical and critical issues than with theology.  Its Romans introduction is around 190 words, and gives us a fairly standard protestant view of the theme of Romans.  It does not date it very precisely, giving a range of 48-58 CE, and indicating it was probably written after Galatians.  The notes on the first chapter give new meaning to the word “concise” but do cover the most important issues.  They take up around 240 words.

    NLT Study Bible

    The NLT Study Bible has become a regular companion for me to help me keep track of the scholarly evangelical position in outline form.  It proves its usefulness with over 2100 words of instroductory material on Romans.  I’m not entirely surprised by this huge difference, as Romans is a pretty critical book in the evangelical community.  The introduction is divided into:

    • Setting
    • Summary (with the standard inset outline and timeline)
    • Date, Place, and Occasion of Writing (around AD 57)
    • Paul’s Purpose in Writing
    • Interpretation

    This is then followed up by over 1200 words in the notes on the first chapter.  The notes are, unsurprisingly, very evangelical, as would be expected.  I believe they would be very useful to a pastor preparing a sermon, or a Sunday School teacher preparing a lesson.  The pastor in particular would be added by the list of additional reading.

    New Interpreter’s Study Bible

    The New Interpreter’s Study Bible falls between these two.  Its introduction runs a bit over 1,000 words plus a more detailed outline than that provided by the NLT Study Bible.  It also dates the book to 57 CE, and provides a fairly standard protestant discussion of the themes of the book.  It also has just over 1,000 words in the notes to chapter 1 plus an excursus, The Righteousness of God, running a bit over 100 more.

    In general I find all three of these Bibles useful.  The Oxford Study Bible and New Interpreter’s Study Bible include the Apocrypha, which I like, but which also makes them a bit more tight on the space.  There is also some difference as to what is included in introductory material, and what is including in general articles.  One of the great features of the Oxford Study Bible, for example, is around 190 pages of general articles written by some quite well-known scholars.

    There are obviously many things that go into choosing a study Bible.  I hope that these few notes will help those especially who are buying on the internet and can’t spend hours looking through an actual copy.

  • Will We Let the Text of Scripture Change Us?

    On The Rev’s Rumbles (HT: Shuck and Jive) there is a discussion of Biblical authority. The writer quotes the following assertion favorably (from Kenneth Cauthen):

    NO CHRISTIAN ALLOWS THE BIBLE TO TEACH AS THE AUTHORITATIVE WORD OF GOD WHAT IS KNOWN OR BELIEVED (FOR WHATEVER REASONS) TO BE EITHER UNTRUE OR IMMORAL.

    EVERY CHRISTIAN FINDS WHAT THE BIBLE TEACHES AS THE AUTHORITATIVE WORD OF GOD TO BE IDENTICAL OR CONGRUENT WITH WHAT IS KNOWN OR BELIEVED (FOR WHATEVER REASONS) TO BE TRUE AND RIGHT.

    There is a great deal of truth in that statement. I can certainly observe these mechanisms in place as I discuss interpreting Bible passages. Try asking a group of Christians why they regard Leviticus 19:18 as a universal and binding command, but feel that they can ignore Leviticus 19:19, for example. There are certainly good reasons in Christian hermeneutics to do so, but those hermeneutical reasons are not the ones you are likely to hear.

    At the same time, such a statement can certainly be taken too far, whether or not it was intended by the author. (My own exposure to this particular author is limited to the quotes in this blog post, so please don’t take me as commenting on him; rather I’m commenting on the blog post that contains them and on some general approaches.) It’s easy to assume that nobody can change their impression of what is right and wrong based on their reading of a work they regard as authoritative. Such a change can be good or bad.

    It’s because of such issues that I think we should all spend time thinking about why we believe what we do, how we come to ethical decisions, and if we believe we base our decisions on the Bible, how we interpret what we read.

    I have frequently heard someone say that they do something because the Bible plainly says so, but when I point out another passage that speaks just as plainly taken at the same level of context as the first, they find a quick explanation for why it does not apply. The interesting point is to ask whether the same explanation will work for any similar scripture.

    Since one of the reasons one might reject Leviticus 19:19 while accepting Leviticus 19:18 is simply that Jesus reaffirmed Leviticus 19:18 (Love your neighbor as yourself), let me try again from Leviticus, this time with passages not so clearly affirmed (or not). Leviticus 18:22 is commonly read as forbidding homosexuality, and is used regularly by Christians as such. It is one passage regarding which I have heard the expression “the Bible plainly says.”

    When that was once quoted to me, I referenced Leviticus 19:33-34:

    Do not take advantage of foreigners who live among you in your land. Treat them like native-born Israelites, and love them as you love yourself. Remember that you were once foreigners living in the land of Egypt. I am the LORD your God. (NLTse)

    The immediate answer? “That’s different. Things are different now.”

    Now my point is not to debate just how these two texts would apply today. Rather, I would like to point out that if you quote one as “what the Bible plainly teaches” and then find reasons to avoid the other, you are not truly advocating “what the Bible plainly teaches” (an impossible task in any case), but are applying some other means of producing your result. That doesn’t mean you’re wrong on the result, but the process is not what you claim.

    I would argue that if “confirmed by Jesus” is the key, then Leviticus 19:33-34 has much better evidence of having been reaffirmed by Jesus than does Leviticus 18:22, though I actually think the “reaffirmed by Jesus” is not the best approach in any case.

    For me there’s a three step process, broadly described. The first is to ask just how I’m approaching the scripture. The second is to try to look at scriptures consistently. the third is to ask just how that might enlighten my decision making. I think God intentionally didn’t give us a working “plain meaning” model because he preferred us to go through the hard work of evaluating and making decisions.

    There is much in scripture that I believe should change me, or to be more accurate that God the Holy Spirit should use in changing me. I have to intentionally get away from using ad hoc interpretation to support my own view in order to let that happen.

  • Using the NLTSB, NISB and NOAB: Exodus 15:1-21

    I’m continuing looking at the NLT Study Bible (NLTSB) in comparison with the New Interpreter’s Study Bible (NISB), which I have also acquired recently. Today I’m going to add a comparison to the New Oxford Annotated Bible (NOAB). Note that I am still working from the second edition.

    I think many Methodist ministers or ministerial candidates may be looking into the NISB as an alternative to the NOAB, and thus far my impression is that this is a good direction to go in terms of having a Bible that lays out useful sermon material for you efficiently.

    This time I’m covering Exodus 15:1-21, also a lectionary passage this week. I will try to complete this comparison on this week’s lectionary passages by looking at Matthew 18:21-35. The actual lectionary passage is only Exodus 15:1b-12, 20-21, but I am making my comparison for the entire block of text.

    Quantity of discussion. The NLTSB continues to surprise me by having the most words, over 800 this time in notes on this passage. (I am using an average line length for each edition and multiplying lines to get these approximations.) That compares to the NISB at just over 400 and the NOAB at just over 320. I don’t think any of them are wasting words, so there is more discussion in the NLTSB.

    In addition, the NLTSB has an excursus titled The Exodus as History which presents an essentially conservative view of the historicity of the passage. This discussion is not part of the 800 words, and it is not matched in either of the other works. Each of those does discuss historicy in general in various essays, they simply don’t do it as part of this passage.

    Themes. The NLTSB focuses on the power of God, his care for the Israelites, and the faith and trust that would result from these action. This theme goes well with the excursus on historicity. Both the NISB and the NOAB emphasize the literary relationship between this song and ancient near eastern literature about the battle of various gods against the sea, and to the idea of gods dwelling on mountains.

    The NOAB is more specific, but provides less explanation than does the NISB. The NLTSB avoids this mythological connection altogether and emphasizes the uniqueness of Israel’s religion in the ancient near east. The excursus (The Exodus as History) includes this: “The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.”

    General Impression. The NOAB is extremely abbreviated and data oriented, a kind of “just the facts” approach, though along with much of secular Bible scholarship it focuses on the similarities between Israel’s religion and literature rather than the distinctive points. The NISB lessens this focus and looks a bit more at the implications. The NLTSB provides a moderately evangelical explanation of the data.

    Obviously none of these will replace a good commentary, but they do each present some unique value for someone preparing a sermon or Sunday School lesson.

  • Using the NLTSB and NISB: Exodus 14:19-31

    Yesterday I looked at Romans 14:1-12 in these two versions. Today I’m looking at another of this week’s lectionary passages, Exodus 14:19-31. Those who aren’t seriously interested in these two study Bibles should probably skip this whole series. Watch for the first part of the title (Using the NLTSB [NLT] and NISB [NRSV]) and flee when you see it! Each of my notes will be short, however, so don’t panic.

    There is a greater difference in emphasis in this passage than there was on Romans 14:1-12. In that passage the theological themes emphasized in the notes were only slightly different. In this passage, we see more substantial emphases.

    Miracles: The NLTSB makes particular note of the miraculous aspect and comments that “. . . [a]s with the plagues, naturalistic explanations for this event are beside the point.” The NISB simply narrates the passage and looks at meaning without comment.

    Sources: The NISB notes differing interpretations of the rescue from Egypt according to sources. NLTSB does not mention this aspect. (This information involves reading beyond the limits of the notes on the specified verses, but such reading is necessary to place the notes in context for either edition.)

    Choosing Excurses: In the NLTSB we find an excursus title “A Hardened Heart” which deals with issues raised by the statement that “God hardened Pharaoh’s heart.” The discussion is really quite good, especially for the limited space provided and references a number of texts where one can look at the interplay between God’s sovereignty and human choice or human responsibility. In the NISB, there is also an excursus, but it is titled “Salvation and the Sea” and deals with the relationship between this passage and other ancient near eastern liturgy and symbols.

    I have a certain bias toward the emphasis of the NISB in this case, because I’m very conscious of comparative ancient near eastern materials, and I really like their introduction to the ideas involved. Apart from that bias, however, I would be hard pressed to call one of these better than the other. They choose different things to emphasize, but either choice is a good one and might be what a pastor or teacher would find most useful.

    Using these two study Bibles for a period of time is increasing my respect for both editions. I may have to add them to my reading more often!

  • Using the NLTSB and NISB: Romans 14:1-12

    I thought it might be useful to look at the information available in each of these study guides for a few passages. Since I regularly read the lectionary passages during my personal devotions, I will compare the information available in each Bible for some selected passages from the current lectionary.

    I’m choosing to compare only the NISB and the NLTSB, because these two Bibles are the my most recent acquisitions, and also because they are the ones that interest me the most out of the numerous ones I consult.

    I chose Romans 14:1-12 today, and my post can be quite short, because there is remarkably little difference. The one surprise for me is that comments in the NLTSB use a few more words (around 600) than the ones in the NISB (a bit over 400). The layout makes the NISB look more dense, but the word count doesn’t bear out appearances.

    In terms of themes, both sets of notes are remarkably similar, even though one is largely from a mainline protestant perspective, and one evangelical.

    There are two divergences, though these are minor, and not contradictory. First, the NISB is at pains to point out that the adjectives “strong” and “weak” refer to faith, not character, which is, of course, part of the point. Second, in discussing the judgment based on days, the NISB says that “perhaps” this might refer to moving the Lord’s day from Saturday to Sunday, while the NLTSB makes the explicit statement “With Christ’s provision of salvation, observance of the Sabbath in its original form is not required of Christians.”

    Otherwise, had I chosen this text on which to base a sermon, I would glean pretty much the same outline points from it. Neither is comprehensive, but that is not expected in a study Bible. Both are solid in what they do say. I confess that in most areas I prefer the NLTse as a translation to the NRSV.

  • Comparing Study Bible Introductions to Luke

    A few weeks ago I began looking at the new NLT Study Bible, and indicated that I would use it and then comment as I went along rather than writing a review as such.

    Introductory Comments

    Since I’m looking at the manuscript for a new study guide to Luke that that I intend to publish, I decided to compare this study Bible with a few others that I consult regularly to see which was best suited for certain purposes. In this case, my primary purpose is making a recommendation to readers of the study guide who are generally expected to be serious lay Bible students, but not Biblical scholars.

    Some of the things I look for include coverage of the critical data, particularly the traditional critical methodologies of form, source, and redaction criticism. In Luke, we would look for some discussion of the synoptic problem. Of course we’re looking for the history behind the book, the date it was written, authorship, historical background, and some chronology. I would generally expect to find most of this in a mainstream scholarly study Bibles such as the New Oxford Annotated Bible.

    All of that can be interesting information, but lay readers are likely to want to get to the meat of the matter–for them, at least–and look at some applications. Here we look for discussion of overall themes and application of the material to a particular community. In this area also we’ll find the greatest variety of material. An edition may include devotional thoughts on the text, going beyond direct application to reflection.

    Finally there are the “extras,” maps, illustrations, charts, and cross-references. I list “cross-references” as an extra simply because almost all study Bibles have some, and there is quite a bit of variation in how these are done. I’m not going to get into much detail on that in this post.

    I’m going to leave the NLT Study Bible until last, since it is the focus here, and first write a little bit about each of the other Bibles to which I compared it.

    The Learning Bible (CEV)

    I frequently recommend this study Bible to new students, because it provides an introduction to some of the serious themes of Bible study with a minimum of pain. Some people might call both the CEV, on which this study Bible is based, and the style of the notes “dumbed down.” I would disagree. “Dumbing down” is a pejorative phrase that gets applied to a variety of materials, including material that is clarified for non-specialists. Writing for non-specialists always appears a bit weak to those more specialized in the field.

    The Learning Bible introduction to Luke includes material on authorship and date. It discusses sources in a very general way, but does not go into detail on critical issues. (There is some additional information in the introduction to the gospels as a group.) It spends the greatest amount of time on themes in the book. While it doesn’t get generally devotional, it does provide notes on application both in the introduction and in the early text of the book. There is very little chronological information.

    In terms of extras, there are extensive illustrations, carefully selected cross-references and a variety of notes with icons indicating the general category. The editors clearly made a serious effort to make this Bible user friendly. The one downside to that effort is that all of the material and its layout result in substantial volume, not likely one you’ll carry to church with you. It’s easily the largest of the study Bibles I’m comparing here.

    The Oxford Study Bible (REB)

    This is one of my personal favorites, both because I like the REB translation style, and because I find the notes helpful for the type of study I do quite frequently. You will find substantially more discussion of critical and textual issues in introductions and in the notes here, while you will find less application. Themes that are discussed are more purely exegetical and less in terms of application to the community. I find almost nothing in the notes that is devotional.

    In the case of Luke, there is little in the introduction to Luke on critical issues, but this is again covered more in the introduction to the four gospels together. There is less discussion of themes, the outline is less thorough than the one in the Learning Bible, but the notes are more detailed, and there is no effort to limit vocabulary. Illustrations are generally nonexistent, except for a few maps in the back, and there is very little on chronology in the gospels.

    I should note here that one would not expect any study Bible to be strong in all areas that I have laid out in my introductory remarks. Such a Bible would require multiple volumes. Different study Bibles are suitable for different purposes.

    New Oxford Annotated Bible

    I include the New Oxford Annotated Bible, not because it is one I use that regularly. (Note that I link to the more current third edition, but I’m commenting based on the 2nd edition that I have on my shelf.) I generally prefer my Oxford Study Bible. Rather, it is the required Bible for those studying for the United Methodist ministry, at least in our conference. (I’m not really well enough acquainted with the system to comment more generally, though I’ve gotten the impression this is pretty widespread.)

    In some ways it is more comprehensive than the Oxford Study Bible. It’s joint introduction to the four gospels is more extensive, and it discusses themes in more detail in the introduction to Luke. It discusses critical issues in some detail for the lay reader. It also includes more information on chronology. In general, however, I would make the same comment on the notes that I make on the Oxford Study Bible–they don’t get too much involved in application to the community as such. I personally like it that way. I’ll make my own applications, thank you very much! But for those who are looking for a shorter path to sermon outlines, it will not be as helpful as a couple of others.

    Holy Spirit Encounter Bible

    You may think this one is out of place in this list, and you’re right. I wanted to include a Bible that displayed the kind of devotional material that none of these other Bibles do. If you lead study groups or teach Sunday School classes, you will likely encounter students who use such Bibles. They are not bad in themselves, but I do believe there is a danger of imbalance in the themes of scripture.

    The Holy Spirit Encounter Bible approaches everything with the question of how this relates to the Holy Spirit. If you used this for a single study, looking for the Holy Spirit in scripture, that could be useful. Just avoid using such a Bible as your regular reading Bible.

    It should be no surprise that the introduction to Luke in this Bible includes no outline, no discussion of when the book was written, the character of the author, communities to whom it was addressed, or any critical issue. In fact, the introduction is titled “the HOLY SPIRIT in Luke” which follows a pattern used for all the books.

    Rather than notes in a variety of categories or reflecting backgrounds, you find in the first few chapters of Luke several “Holy Spirit Encounter Moments,” two “Anointed by the Holy Spirit” inset boxes, one on John the Baptist and one on Elizabeth, and finally a “Holy Spirit Encounters” page that is not even related to the passages in which it is situated, but rather refers one to 1 Corinthians 12.

    Now these things are not bad in themselves, but it reflects the directed, devotional approach of the Bible. A study Bible that emphasizes one theme should not be used as a regular study Bible, nor should it be used alone, because it points to the theme chosen by the editorial board, and not to the themes emphasized by the authors of scripture.

    (Note that while this sounds a bit hostile, I have actually enjoyed studying a number of things in this particular Bible. I’m cautioning, not warning away.)

    New Interpreter’s Study Bible

    I purchases this Bible only a couple of months before I received my copy of the NLT study Bible. I was hopeful that it would have some of the theological notes that I’m used to finding in the Interpreter’s Bible or the New Interpreter’s Bible, both of which I value in their own way.

    I expected essentially a New Oxford Annotated Bible with a little more theological reflection. I was wrong. This is not like either of the two “Oxford” Bibles I mentioned. It focuses on serious theological reflection. Of course, consider the word “serious” in the context of the space they have available. Nonetheless I think that for the available space, this is the best theologically oriented study Bible I have encountered.

    There is much more discussion of themes. Such references are there are to critical issues come in that context, but they are really few and far between. Outlines are more detailed than any of the editions I have discussed previously. There is some material on chronology and on these broader themes in the material in the back, but if you go straight to the book of Luke (or another book), you’ll dive straight into theological themes and some application.

    Despite, or more likely because of the reduced emphasis on some of the more traditional critical methodologies, literary issues receive more discussion. If I were trying to prepare a sermon and didn’t have time to dig through mountains of history in order to make up my mind, this would provide me with the shortest path from scripture to major points in my sermon outline, while still being faithful to good scholarship and theological reflection.

    It is based on the NRSV, which is not my favorite, but it is not a bad version, especially for those accustomed to the KJV tradition. It is also not designed for the casual student. One should not assume that the vocabulary is light, or the treatment superficial just because it is less technical in the historical and critical sense. It is shifted from critical and historical issues to more serious theology.

    NLT Study Bible (Finally!)

    I finally arrive at the study Bible that got me started writing this. All in all, the NLT Study Bible is in many ways a pleasant surprise. It’s not another “light” study Bible. It’s not a devotional Bible. Ignore the hype on the cover–it’s not a revolutionary breakthrough. At the same time, it is good.

    The layout is better, but note that you will get less information packed onto a page. My New Interpreter’s Study Bible manages to get much more packed into its pages, but it does so at the expense of readability. Nonetheless, for me, the NISB would win.

    When I turn to the introduction to Luke, I see a map of the region in which the story takes place, a short bullet point style outline of the book. The introduction is divided up into friendly headings that lets you find what you want quickly, and there is room to add notes in the margin. The contents are a blend of the historical, literary, and theological, along with a bit of devotional here and there.

    Rather than having chronology separated in an article in the back (NISB, for example), there is a brief timeline on the right hand side of the page. The theological approach is evangelical, but not extreme. The date cited for Luke’s writing is 65-80 AD (they use AD, not CE). The description of authorship references both written and oral sources, but also eyewitness accounts.

    The notes are also a mix of background, theology, and application, and again the layout of the Biblical text, cross-references, and notes is quite user friendly.

    Summary

    Overall, while my personal study habits will not be altered by much, I will find time to consult this Bible, and I also expect to recommend it to quite a number of Bible students who are perhaps beyond the Learning Bible, but don’t really want to get into something like the Oxford Study Bible or the New Interpreter’s Bible. I will also recommend it to evangelicals who might find constant disagreement with their study Bible to be distracting. The NLT study Bible is a good addition to the Bible edition market.

    I will continue my discussion of this Bible after I have used it some more in my personal study.

  • NLT Study Bible – Initial Reaction

    I intended to get started on my response to the NLT Study Bible (Bible Nlt) written a bit earlier, but several things have kept me from getting started.

    I’m going to write two posts today and tomorrow. This first one is simply a quick, preliminary reaction to this new study edition based on the NLT 2nd edition. The second will compare the introductory information to the gospel of Luke with that of several other study Bibles I use regularly.

    I need to note first that this is an evangelical study Bible and I am not an evangelical. That doesn’t mean that I’m not going to like it, of course. The basic combination of scholarship involved and the quality text of the NLT makes this a useful Bible whether you are evangelical or not. Thus far, I have found it to be the best I have seen to get a quick view of the evangelical understanding of a book or passage. Names like Tremper Longman III, Philip W. Comfort, and George H. Guthrie are just three names that caught my eye. Contributors such as those suggest that this will be a useful resource.

    I am, as almost always, disappointed with some of the marketing style claims. Lines like “revolutionary breakthrough in study Bibles” or the slogal “The Truth Made CLEAR” don’t resonate well with me. But these are elements of the cover, and they are common to the marketing material. The NLT is good and this study Bible is good, but I wouldn’t go as far as “revolutionary.”

    And indeed some of the major concerns I have with any study Bible, as well as the marketing language (indirectly) are addressed starting on page A17 (How the Study the Bible with the NLT Study Bible), where we find:

    No feature of the NLT STudy Bible is more important than Scripture, the text of the Bible itself.

    I wish all users of study Bibles would recognize that fact. Too often Sunday School class or study group members read the notes in their study Bibles as the one interpretation of the text, and don’t bother to think about how that note might have been derived. Now if I could just get them to read this “How To”!

    In addition, this same section suggests reading the Biblical text first, and “. . . leav[ing] the notes and other features for later.” This entire section is outstanding, and one hopes that all Bible students who use this Bible edition will read it and follow its advice, including this note:

    Please do not treat the NLT Study Bible study notes and other features as the full and final word on any topic of passage. (p. A19)

    I’m going to get into more specific features in my next post, in which I will compare and contrast the NLT Study Bible five other editions, but overall my impression is a very useful edition. My teaching work is mostly in United Methodist churches, though not exclusively, and focuses on the educated lay person. I have lacked a single edition that I can unreservedly recommend for evangelical Bible students, one that gives them an overview of scholarly information available, but doesn’t fall into either excessively technical language or oversimplify. At the same time such an edition should refrain from providing the one true interpretation of a text without adequate support. Tall order, no?

    Thus far, I think this one will do. My wife is using it as well and giving me her input. She is an educated person and has done a good deal of Bible study, but has not pursued this study academically or professionally. She finds it more useful than The Learning Bible, one that is quite helpful to beginning Bible students in my experience. Thus far, she thinks its language is clear and it addresses topics that are of interest to her. I’m going to urge her to blog some about it herself.

    I’m embedding the video provided by Tyndale House on the features, rather than reciting them myself. I will then go into specifics one post at a time.

  • NLT Review

    Via a comment I received a link to this review of the NLT2 which is quite useful, especially because it includes specific examples supporting the major points.

  • NLT has a Blog

    Wayne Leman at Better Bibles Blog notes that there is now a blog for the NLT.

    I note with pleasure that the first post deals in a very balanced way with the widespread belief that dynamic equivalence translation is the same thing as paraphrasing.  (One should note that in this case “paraphrasing” is not used in its technical meaning, but rather for an excessively loose rendering that goes beyond the limits of translation.)

    Various approaches to translation convey various things well, and often other things poorly.  The CEV is easy to read, but doesn’t convey the literary style of the original.  A good example is the elimination of parallelism from Hebrew poetry in favor of clearly representing the meaning to English readers.

    The NLT is an important translation because it provides evangelical Christians with a clear, dynamic equivalence translation.  I personally prefer the REB, but for numerous reasons the NLT will be more acceptable to conservative, American churchgoers.  For the same reasons, however, it is more subject to attack.  Tim Challies, in the post to which Keith Williams is responding, attacks the CEV, the NLT, and The Message, all of which have a reach into evangelical circles.

    So I think it is very important that the NLT be properly defended, and I welcome this new blog.

    PS:  While I commend Keith Williams for his very balanced post in an irenic tone, I frankly think that Tim Challies’ post is simply riddled with misunderstandings of translation in general and many specific points.  But I’ve probably responded to enough such posts recently.