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Is the NLT the most accurate translation?

ByTheSpirit

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So I know it is far from the most literal translation but is that a bad thing? After all, "literal" word fornword translations do not exist. For you translating word for word from even modern languages is near impossible.

When the scriptures were written, their audiences would have understood them pretty clearly. I know Paul had a high literacy and could be confusing to even the Apostles, but most of the intended audience would have plainly understood what was being written.

So the NLT was transcribed by a host of multi-denominational folks. I know it has a rap since it is considered thouht for thought, but it definitely stands above other such translations like "The MESSAGE" which was transcribed by only one man and HEAVILY slanted in theology. I fond the NLT very unbiased in terms of denominational slants, again due to he robust translation team.

What do you think? Is the NLT the most accurate translation available today?
 
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tstor

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What do you think? Is the NLT the most accurate translation available today?
I do not believe any one particular translation gets it right. This is why I use several in my day-to-day activities. My "go to" translation is the English Standard Version. I find that I often reference the New International Version, however. The joke has always been that the NLT is a paraphrase rather than a translation. I cannot really say I have used the NLT, so I do not know how true the claims are.
 
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ByTheSpirit

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I definitely agree... actually I prefer the ESV myself over any other. I wonder sometimes though if the scriptures were meant to be conveyed in a manner that all could understand easily. Some more literal translations (and outdated ones) really cause more confusion than anything else IMHO
 
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Dave-W

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Kerensa

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I agree with tstor, there's no one best Bible translation. I always compare a number of different ones when studying (along with looking at the original Hebrew or Greek) and don't have an absolute favourite. That said, I do find the NLT one of the most enjoyable to read. It's a paraphrase, yes, but it doesn't wander nearly as far from the literal meaning as The Message or the one or two others that are not so much a translation, or even a paraphrase, as a total rewrite.

There are a number of websites (my favourite is BibleGateway) that allow you to do a parallel comparison of verses or whole chapters from dozens of different translations — I find that one of the most helpful tools in Bible study. :)
 
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Sanoy

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Yeah. Instead of 2 different texts, you have thousands of different manuscripts, all somewhat different:

One doesn't need to scrutinize every NT document, translation, and codex to get core theology from it. The masoretic and LLX however results in vast differences in theology.
 
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Dave-W

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The masoretic and LLX however results in vast differences in theology.
So do the Textus Receptus and the Nestle-Aland. (the basis of the KJVO tsuris)
And then there is the Peshita. (IMO the least tampered-with of all of them)
 
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Sanoy

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So do the Textus Receptus and the Nestle-Aland. (the basis of the KJVO tsuris)
And then there is the Peshita. (IMO the least tampered-with of all of them)

You are able to apply such textual criticism because of the plenitude of documentation available. We can take all of the available manuscripts to provide a criticism of what is more accurate. That is why it's much easier in the NT. That is not the case with OT. We don't have near as much for historical criticism.

What vast theological differences do you refer to in the Textus Receptus?
 
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Dave-W

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That is not the case with OT. We don't have near as much for historical criticism.
What we do know is the actions of the Masorites.

I have not yet looked at the Peshita for the OT. It predates the Masorites, which means it would not contain the anti-messianic spin they put into the Masoretic text. But we have no idea which manuscript family it came from, whether the Proto-LXX, the Proto-Masoretic or some other version; there were about a dozen, all of which were destroyed by the Masorites. The only survivors were the Quamran scrolls which were well hidden. We have scraps of the Proto-Septuagint and probably one or 2 other manuscript families, but only in fragments.
 
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Sanoy

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What we do know is the actions of the Masorites.

I have not yet looked at the Peshita for the OT. It predates the Masorites, which means it would not contain the anti-messianic spin they put into the Masoretic text. But we have no idea which manuscript family it came from, whether the Proto-LXX, the Proto-Masoretic or some other version; there were about a dozen, all of which were destroyed by the Masorites. The only survivors were the Quamran scrolls which were well hidden. We have scraps of the Proto-Septuagint and probably one or 2 other manuscript families, but only in fragments.

Yes, the anti-messianic spin of the Masoretic text just is a part of the condition between the Masoretic text and LLX in creating vast differences in theology. That is not what I find in the textual variants of the NT. It is my understanding that the majority of NT scholarship finds no core doctrinal differences between the textual variants of the NT.

What vast theological differences do you suggest exist in the textual differences among NT manuscripts? What vast theological differences do you specifically refer to in the Textus Receptus?
 
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Dave-W

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What vast theological differences do you suggest exist in the textual differences among NT manuscripts?
No - I agree there is not that much difference in the NT manuscripts. I am currently looking over an English translation from the Eastern Aramaic Peshita text (manuscripts from the mid 300s ad) by George Lamsa. He grew up speaking this language as his first language.

So far I have been impressed at how much it is the same as english versions from the TR (KJV, NKJV) and the N-A (NASB, ESV, NIV).
What vast theological differences do you specifically refer to in the Textus Receptus?
Not me. But the KJVO crowd insist there are GREAT differences. But so far all I have seen is several verses in various places that have been added in to the TR. They really do not amount to that much.

Probably the biggest difference is the last chapter of Mark's Gospel. Interestingly, the long version (added after verse 8 of Mark 16) is pretty much the same between the TR, N-A and the Eastern Text Peshita.
 
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Sanoy

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Not me. But the KJVO crowd insist there are GREAT differences. But so far all I have seen is several verses in various places that have been added in to the TR. They really do not amount to that much.

I met a television pastor at work who insisted on KJVO. We were talking about something and he said you have to read in in KJV to understand it. I asked him why and he said something to the effect of because of who translated it. I still don't understand what he meant. I understand the old wordage lends itself to certain theologies due to the changes of words over time, like replenish and the pre-adamite belief. It seems like the KJVO exclusivity is being used to secure theological inclinations which don't arise in other translations.
 
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Greg J.

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So I know it is far from the most literal translation but is that a bad thing? After all, "literal" word fornword translations do not exist. For you translating word for word from even modern languages is near impossible.

When the scriptures were written, their audiences would have understood them pretty clearly. I know Paul had a high literacy and could be confusing to even the Apostles, but most of the intended audience would have plainly understood what was being written.

So the NLT was transcribed by a host of multi-denominational folks. I know it has a rap since it is considered thouht for thought, but it definitely stands above other such translations like "The MESSAGE" which was transcribed by only one man and HEAVILY slanted in theology. I fond the NLT very unbiased in terms of denominational slants, again due to he robust translation team.

What do you think? Is the NLT the most accurate translation available today?
There is no such thing as a most accurate English translation. Each translation is created with different goals in mind. What you find to be the "most accurate" would simply be the one whose goals were what you think makes the most sense. That's why many people use multiple translations—so they can get from the text the different things that each translation offers.

I, somewhat arbitrarily, consider the NLT a good translation that borders on paraphrasing. IMO The Message is good for some people, although not very useful as a Bible study tool. I wouldn't even call it a paraphrase it is so loose in adherence to Scripture. It seems to be for conveying broader Biblical concepts, but one can't look at it if one wants to have a more exact understanding of how the original readers/listeners would have understood a word/phrase (the goal of exegesis). The NIV is popular for a good reason: people like the blend the authors chose between literality and dynamic equivalence. The NASB is good for studying the Bible, but sometimes its grammar is awkward enough to make a sentence unclear. Word-for-word translations are the interlinear Bibles. The more literal the translation, the more a person needs to understand the ancient culture to understand what the words meant to the original hearers. Dynamic equivalence is the attempt to express the meaning of the phrase/sentence/passage in ways that are more accessible to a contemporary reader.

Personally I use the NIV for reading, the NASB and interlinears (+ lexicons) for clarification on the definition and declension of individual words (I don't know original language grammar), and the NLT for clarification on the overall gist of a verse or passage.

For those that can learn the original languages, I think that's best. Many nuances remain that are lost in all English translations. This requires an intimate knowledge of the cultures the original languages were used in. It's all really a matter of how much you trust the translators to do some of the work between the original language and your understanding. There is disagreement at every level of the process of examining ancient manuscripts of the Bible and what you end up reading (and understanding) or learning from a teacher, in the translation you use.

Studying a more literal translation does not free you from contrary opinions, although it may eliminate many of them from your perspective. You might resolve, in your own mind, what the Apostle Paul really meant when he used a certain phrase by studying a more literal translation and examining the culture. But if you are reading copies of the ancient manuscripts yourself to cut through that fog, you enter the fog of things like questioning whether a certain manuscript is more accurate than others because of the date/time/author/transcription accuracy/location at which it was found, etc.

It is priceless to keep in mind that Scripture is for leading one to God himself, and he is not defined by anyone's understanding of any copy of Scripture or any degree of literality. In actual fact, no matter how we approach Bible study, we are dependent on the Holy Spirit to guide us into correct understanding. It has happened in the past that monks with nothing but a Bible have learned it remarkably well compared to so-called scholars with a lot of learning and resources.
 
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