As a working guideline, then, I propose we evaluate translations on the basis of three criteria. A good translation (1) has a well-defined, well-reasoned, and useful translation philosophy, (2) applies that philosophy consistently over the “many parts and various ways” God has spoken to us in his word (Heb. 1:1), and (3) uses the “best of what’s around” to understand the original Hebrew and Greek text. The NLT gets an “A” in all three of these categories, as I will establish in a bit.
When we shine a bright light upon the shape of James, the shadow that is cast is inevitable that of Jesus. So here we meet Jesus yet again because here we find his values and actions described for us. Read James, then, and meditate on how these verses reflect the perfections of your redeemer.
When to Use Your Language Knowledge, Part 2: Only if it’s Absolutely Necessary (and it probably isn’t)
Even if you can utilize your knowledge of Greek or Hebrew syntax and vocabulary, there’s probably a better way to prove your point, and you should take that route instead.
Let’s say that you want to do some serious exegetical work on a passage of Scripture–perhaps you need to write an exegetical paper, or you’re running this week’s Bible Study, or counseling a client...
Imagine you are tasked with preaching the entirety of Revelation to your congregation in a single sermon. The whole book. One sermon. Majoring on relevance and application. How would you do it? Or maybe...
So you think that the person you’re talking to (or preaching at) needs to fully appreciate what the Greek or Hebrew really says? I recently tweeted out the following conditions that must be true before...
“Thing” is now a Thing: What do recent changes to the English dictionary tells us about the meaning of Biblical words?
So how do you figure out what a biblical word means? Drop the word studies, the linguistic magic acts, the etymological rigmarole, and just look it up in a decent lexicon.