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But while “the rom-com has not been particularly popular during the 2010s, at least on the big screen,” the rom-com novel has been wheedling its way onto the New York Times best-seller list. Romans 10:17 New King James Version (NKJV). 17 So then faith comes by hearing, and hearing by the word of God. Latest Roms free download - Alcohol 120, Daemon Tools Pro, MagicISO Maker, and many more programs. Rom 5:17 - For the sin of this one man, Adam, caused death to rule over many. But even greater is God’s wonderful grace and his gift of righteousness, for all who receive it will live in triumph over sin and death through this one man, Jesus Christ.
Reviewed by Michael Marlowe, October 2011
• New Testament, 1973. Edwin H. Palmer et al., The Holy Bible: New International Version. The New Testament. Grand Rapids: Zondervan, 1973. Revised 1978 and 1984.
• Bible, 1978. Edwin H. Palmer et al., The Holy Bible, New International Version: Containing the Old Testament and the New Testament. Grand Rapids: Zondervan, 1978. Revised in 1984 and in 2011.
The New International Version (NIV) was a produced by a committee of scholars associated with various evangelical churches in America, who began work on the version in 1965. It was not a revision of any previously existing version, but an entirely new translation in idiomatic twentieth-century English.
The New Testament translators took as their starting point the first and second editions of the Greek New Testament published by the United Bible Societies (see Aland Black Metzger Wikren 1966), but did not follow the UBS text in all places. Recently a Greek text which purports to give the readings adopted by the NIV committee has been published under the title A Reader’s Greek New Testament (Zondervan, 2004). 1
The NIV was conceived as a version that would appeal to evangelicals. The constitution of its translation committee stated, “The purpose of the Committee shall be to prepare a contemporary English translation of the Bible as a collegiate endeavor of evangelical scholars,” and restricted membership on the Committee to those “who are willing to subscribe to the following affirmation of faith: ‘The Bible alone, and the Bible in its entirety, is the Word of God written, and is therefore inerrant in the autographs’; or to the statements on Scripture in the Westminster Confession, the Belgic Confession, the New Hampshire Confession, or the creedal basis of the National Association of Evangelicals; or to some other comparable statement.” 2 A high view of Scripture was also indicated in the version’s Preface: “the translators were united in their commitment to the authority and infallibility of the Bible as God’s Word in written form.” Members of the NIV committee were conscious of the reasons for conservative rejection of the Revised Standard Version, and so they deliberately avoided the “liberal’ aspects of that version. The most objectionable aspect of the RSV was its policy of translating the Old Testament without any regard at all for the interpretations of Old Testament passages in the New Testament, and so the members of the NIV Committee on Bible Translation in 1968 stipulated in their Translator’s Manual that “the translation shall reflect clearly the unity and harmony of the Spirit-inspired writings.” 3 In many places one can see the practical difference which this rule made in the NIV.
In Genesis 2:19 the NIV rendered the first verb as an English pluperfect: “Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man.” The pluperfect “had formed” was used here so as to explicitly harmonize the verse with the account of creation given in chapter 1, in which the animals are created prior to the creation of man. This harmonistic rendering was intended to counter the liberal assertion that the story beginning at 2:4 is from a source which does not agree with the account in the first chapter. 4
In Esther 8:11 the NIV removes from sight something that many readers of the Bible have found objectionable. The narrative states that a decree issued by Xerxes allowed the Jews to massacre the whole population of any province in which their lives were threatened. According to the Jewish Publication Society’s translation (1985), “The king has permitted the Jews of every city to assemble and fight for their lives; if any people or province attacks them, they may destroy, massacre, and exterminate its armed force together with women and children, and plunder their possessions” (emphasis added). Likewise the KJV, ASV, RSV, NASB, REB, etc. When we compare this decree with Haman’s decree in 3:13 we see that it is an example of the lex talionis—the retaliation matches the crime, or, in this case, the contemplated crime. But for most modern readers this is not acceptable, and so the NIV (followed by the NLT) says that “the king’s edict granted the Jews in every city the right .. to destroy, kill, and annihilate any armed force of any nationality or province that might attack them and their women and children.”
The word almah in Isaiah 7:14 was rendered “virgin” in the NIV, in accordance with the interpretation of the word in the first chapter of the Gospel according to Matthew. This contrasted with the RSV’s rendering “young woman” in Isaiah 7:17, which was used instead of Matthew’s “virgin” because the RSV translators believed that Matthew was simply mistaken about the meaning of the word. But this was not an option for the NIV translators, who as theological conservatives were bound to affirm that Matthew correctly interpreted the word.
Jeremiah 7:22-3 is rendered, “For when I brought your forefathers out of Egypt and spoke to them, I did not just give them commands about burnt offerings and sacrifices, but I gave them this command: Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you.” But there is nothing in the Hebrew sentence corresponding to the word “just” here. Hence the RSV reads: “For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them, Obey my voice, and I will be your God, and you shall be my people; and walk in all the way that I command you, that it may be well with you.” The NIV has added “just” in order to prevent readers from thinking that Jeremiah is denying that the laws concerning sacrificial offerings were given by God at Mount Sinai. The NIV’s interpretation is justifiable, because the Hebrew manner of speaking often sets two things in opposition only to emphasize the greater importance of the one. It may be said that the addition of “just” only makes the meaning clearer, in our more exact way of speaking. However, some liberal scholars, who claim that Jeremiah was written before the Pentateuch was compiled, have argued that here the prophet really is denying that the laws concerning sacrifice were given by God. 5 The NIV rendering prevents that interpretation.
In Jonah 3:3 the Hebrew states that Nineveh was a city “of three days’ walk” (מהלך שלשת ימים). The RSV and some other versions have interpreted this to mean that the city was “a three days’ journey in breadth,” which implies that the biblical author thought that Nineveh was at least sixty miles across. This is obviously impossible, and in fact archaeological excavations have revealed that the walled city was about three miles across, and so liberal scholars have considered it to be a gross exaggeration. But the “three days’ walk” need not be interpreted this way. It may refer to the circumference of greater Nineveh, taking in the suburbs (this interpretation is supported by Genesis 10:11-12, in which Nineveh and its suburbs are collectively called the “great city”), or it may be interpreted as saying that it would take a man three days to walk through all of its streets, without attributing any error to the author. The NIV’s rendering here, “—a visit required three days,” appears to be a rather clumsy way of representing the latter interpretation.
In Mark 4:31 there is good example of how apologetic arguments in defense of biblical inerrancy have caused the translators to adopt a linguistically unsound interpretation. Here instead of a literal rendering Jesus is represented as saying that the mustard seed is the “smallest seed you plant in the ground.” Actually, he calls it the “smallest of all seeds on earth.” Likewise in the parallel in Matthew 13:32 they have “the smallest of all your seeds,” rather than “the smallest of all seeds.” The NIV translators have adjusted the translation at these points so as to avoid an apparent contradiction between the biblical statement and known facts of modern science. But Jesus was merely using hyperbolic language here, not making a scientifically precise statement—the NIV’s attempt to rescue Him from a technically incorrect statement is misguided.
The apparent contradiction between Acts 9:7 and 22:9 is resolved by rendering ἀκούοντες μὲν τῆς φωνῆς in 9:7 as “they heard the sound” and τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι in 22:9 as “but they did not understand the voice of him who was speaking to me.” Perhaps like the crowd in John 12:29, they heard a sound from heaven, but it seemed like thunder to them. This way of understanding the two statements is probably correct. 6
There is a very remarkable footnote on 1 Corinthians 11:4-7, which states that theses verses may be rendered thus: “Every man who prays or prophesies with long hair dishonors his head. And every woman who prays or prophesies with no covering of hair on her head dishonors her head—she is just like one of the ‘shorn women.’ If a woman has no covering, let her be for now with short hair, but since it is disgraceful for a woman to have her hair shorn or shaved, she should grow it again. A man ought not to have long hair since he is the image and glory of God,” etc. This note is well-nigh indefensible, and it seems to be an attempt to harmonize this passage with modern habits of dress. Paul’s headcovering instruction is not being observed in most conservative churches today, who would like to think that their practices are strictly in accordance with Scripture. The alternative “translation” accommodates them. 7
Although the preface of the version emphasizes the diverse backgrounds of those involved in its making (“they were from many denominations—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and other churches”) and states that this served “to safeguard the translation from sectarian bias,” the NIV does reflect to some extent a Protestant theological bias. One British scholar, N. T. Wright, has written:
I must register one strong protest against one particular translation. When the New International Version was published in 1980, I was one of those who hailed it with delight. I believed its own claim about itself, that it was determined to translate exactly what was there, and inject no extra paraphrasing or interpretative glosses … Disillusionment set in over the next two years, as I lectured verse by verse through several of Paul’s letters, not least Galatians and Romans. Again and again, with the Greek text in front of me and the NIV beside it, I discovered that the translators had had another principle, considerably higher than the stated one: to make sure that Paul should say what the broadly Protestant and evangelical tradition said he said … [I]f a church only, or mainly, relies on the NIV it will, quite simply, never understand what Paul was talking about.The 17 New Roms Done Publishing Free
This is a large claim, and I have made it good, line by line, in relation to Romans in my big commentary, which prints the NIV and the NRSV and then comments on the Greek in relation to both of them. Yes, the NRSV sometimes lets you down, too, but nowhere near as frequently or as badly as the NIV. And, yes, the NIV has now been replaced with newer adaptations in which some at least of the worst features have, I think, been at least modified. But there are many who, having made the switch to the NIV, are now stuck with reading Romans 3:21-26 like this:
“But now a righteousness from God, apart from law, has been made known…. This righteousness from God comes through faith in Jesus Christ to all who believe…. [God] did this to demonstrate his justice… he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.”
In other words, “the righteousness of God” in Romans 3:21 is only allowed to mean “the righteous status which comes to people from God,” whereas the equivalent term in Romans 3:25 and Romans 3:26 clearly refers to God’s own righteousness — which is presumably why the NIV has translated it as “justice,” to avoid having the reader realize the deception. 8
Roman Catholic critics have also pointed out that the NIV seems to show a Protestant bias in its treatment of the Greek word παραδοσις “tradition.” The word is literally translated “tradition” in places where traditions are being criticized (e.g. Matthew 15:3, Colossians 2:8), but it is translated with “teachings” where traditions are being recommended (1 Corinthians 11:2, 2 Thessalonians 2:15, 3:6). In this, there seems to be an avoidance of giving any positive connotation to the word “tradition.” Kenneth Barker has explained that in the NIV, “When paradosis was used in a positive way to refer to the passing on of apostolic teachings, we did not want the reader to think of ‘the tradition of the elders’ (Matt. 15:2) or of traditions in general, but of apostolic teachings in particular. So when we believed that reference was to the latter, we usually rendered the term as ‘teachings’ to make that meaning clear to readers. All words must be contextually nuanced.” 9 It does seem, however, that the NIV here reflects (and reinforces) a lack of appreciation for “tradition” in general among evangelicals, so that it has become a dirty word. Barker even avoids using the word “tradition” in a positive sense in his explanation. It may be doubted whether any reader would think that Paul was urging Christians to observe the ‘the tradition of the elders’ in 1 Corinthians 11:2 and 2 Thessalonians 2:15, because the context itself prevents this misunderstanding. A more literal translation, in which “tradition” is used in a positive sense in these places, would probably serve a good purpose.
Though we may speak of an “evangelical” bias in the version, it is sometimes not very conservative in the sense of presenting interpretations associated with traditional theology. A notable example of the version’s departure from the orthodox tradition of interpretation is its rendering of the word μονογενής in John’s Gospel (1:14, 18; 3:16, 18) and in his first Epistle (4:9). The NIV renders this word as “one and only.” Traditionally, the word is understood to mean “only begotten,” and in the history of Christian doctrine this form of words has some importance. The Nicene Creed, which continues to be used as a confession of faith in many churches, declares that Christ is “the only-begotten Son of God, begotten of His Father before all worlds .. begotten, not made, being of one substance with the Father.” Here the significance of the γενης in μονογενής is drawn out and explained in terms of an eternal generation of the Son, by virtue of which the Son shares the essential qualities of the Father. It expresses the ontological equality between the Father and the Son, and prevents the the Arian teaching that the Son is a heavenly subordinate “made” by the Father. He who is “begotten” shares the natural qualities of his begetter. 10 One need not enter into all the subtleties of ancient controversies about the Trinity in order to see that “only begotten” is an anthropomorphic metaphor designed to express an identity of nature between the Persons of the Godhead (like Father, like Son), and this traditional understanding of the word μονογενής is amply supported by linguistic evidence. But the NIV excludes this understanding of the word, by rendering it as “one and only,” minus the semantic component of “begotten.” Richard Longenecker ventured to explain the thinking of the NIV committee in his article, “the One and Only Son,” published in The NIV: The Making of a Contemporary Translation (IBS, 1991). After a highly tendentious presentation 11 of linguistic evidence supporting the NIV’s minimalistic “one and only” rendering, Longenecker explains that the rendering “only begotten” is undesirable “particularly because it leaves open the possibility of an etymological emphasis on genes (the idea of generation).” He should have said “exegetical emphasis,” because no reliance upon etymology is involved in recognizing the force of the genes in this compound. A scholar may, of course, choose to emphasize the “only,” as Longenecker does, but the rendering “only begotten” does not prevent anyone from doing this. Longenecker prefers “one and only” not because his interpretation is prevented by “only begotten,” but because it leaves open the possibility of seeing some significance in the “begotten,” along the lines of the Nicene Creed. As if it were a prerogative of translators to present new interpretations in such a way that traditional interpretations are absolutely excluded. It may be that others of the committee did not have any such manipulation of the reader in mind. Up until the revision of 2011 they did offer the rendering “Only Begotten” as an alternative in the margin. Perhaps some were not aware of any theological implications in the phrase, and simply balked at having a word like “begotten” in their modern-language rendering of the text. But in any case, Longenecker’s argument is not acceptable. It is not that we expect all scholars and translators to agree with every word of the Nicene Creed. Rather, the point is, we do not expect “evangelical” translators to have such contempt for this landmark of orthodoxy that they would deliberately prevent readers from interpreting the Bible in line with its Christology. 12
There was some criticism of the NIV from conservatives who objected to the non-literal method of the translation in general. The moderate use of the so-called dynamic equivalence method of translation in the version involved a trade-off in which accuracy was sometimes sacrificed for the sake of readability. As Daniel Wallace of Dallas Theological Seminary observed, “Readability seems to have been a higher priority than anything else” in the making of the NIV. 13
It must be recognized that for most r
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Bible Research >English Versions >20th Century > NIV
*The 17 New Roms Done Publishing Free
*The 17 New Roms Done Publishing Submission
*The 17 New Roms Done Publishing Online
But while “the rom-com has not been particularly popular during the 2010s, at least on the big screen,” the rom-com novel has been wheedling its way onto the New York Times best-seller list. Romans 10:17 New King James Version (NKJV). 17 So then faith comes by hearing, and hearing by the word of God. Latest Roms free download - Alcohol 120, Daemon Tools Pro, MagicISO Maker, and many more programs. Rom 5:17 - For the sin of this one man, Adam, caused death to rule over many. But even greater is God’s wonderful grace and his gift of righteousness, for all who receive it will live in triumph over sin and death through this one man, Jesus Christ.
Reviewed by Michael Marlowe, October 2011
• New Testament, 1973. Edwin H. Palmer et al., The Holy Bible: New International Version. The New Testament. Grand Rapids: Zondervan, 1973. Revised 1978 and 1984.
• Bible, 1978. Edwin H. Palmer et al., The Holy Bible, New International Version: Containing the Old Testament and the New Testament. Grand Rapids: Zondervan, 1978. Revised in 1984 and in 2011.
The New International Version (NIV) was a produced by a committee of scholars associated with various evangelical churches in America, who began work on the version in 1965. It was not a revision of any previously existing version, but an entirely new translation in idiomatic twentieth-century English.
The New Testament translators took as their starting point the first and second editions of the Greek New Testament published by the United Bible Societies (see Aland Black Metzger Wikren 1966), but did not follow the UBS text in all places. Recently a Greek text which purports to give the readings adopted by the NIV committee has been published under the title A Reader’s Greek New Testament (Zondervan, 2004). 1
The NIV was conceived as a version that would appeal to evangelicals. The constitution of its translation committee stated, “The purpose of the Committee shall be to prepare a contemporary English translation of the Bible as a collegiate endeavor of evangelical scholars,” and restricted membership on the Committee to those “who are willing to subscribe to the following affirmation of faith: ‘The Bible alone, and the Bible in its entirety, is the Word of God written, and is therefore inerrant in the autographs’; or to the statements on Scripture in the Westminster Confession, the Belgic Confession, the New Hampshire Confession, or the creedal basis of the National Association of Evangelicals; or to some other comparable statement.” 2 A high view of Scripture was also indicated in the version’s Preface: “the translators were united in their commitment to the authority and infallibility of the Bible as God’s Word in written form.” Members of the NIV committee were conscious of the reasons for conservative rejection of the Revised Standard Version, and so they deliberately avoided the “liberal’ aspects of that version. The most objectionable aspect of the RSV was its policy of translating the Old Testament without any regard at all for the interpretations of Old Testament passages in the New Testament, and so the members of the NIV Committee on Bible Translation in 1968 stipulated in their Translator’s Manual that “the translation shall reflect clearly the unity and harmony of the Spirit-inspired writings.” 3 In many places one can see the practical difference which this rule made in the NIV.
In Genesis 2:19 the NIV rendered the first verb as an English pluperfect: “Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man.” The pluperfect “had formed” was used here so as to explicitly harmonize the verse with the account of creation given in chapter 1, in which the animals are created prior to the creation of man. This harmonistic rendering was intended to counter the liberal assertion that the story beginning at 2:4 is from a source which does not agree with the account in the first chapter. 4
In Esther 8:11 the NIV removes from sight something that many readers of the Bible have found objectionable. The narrative states that a decree issued by Xerxes allowed the Jews to massacre the whole population of any province in which their lives were threatened. According to the Jewish Publication Society’s translation (1985), “The king has permitted the Jews of every city to assemble and fight for their lives; if any people or province attacks them, they may destroy, massacre, and exterminate its armed force together with women and children, and plunder their possessions” (emphasis added). Likewise the KJV, ASV, RSV, NASB, REB, etc. When we compare this decree with Haman’s decree in 3:13 we see that it is an example of the lex talionis—the retaliation matches the crime, or, in this case, the contemplated crime. But for most modern readers this is not acceptable, and so the NIV (followed by the NLT) says that “the king’s edict granted the Jews in every city the right .. to destroy, kill, and annihilate any armed force of any nationality or province that might attack them and their women and children.”
The word almah in Isaiah 7:14 was rendered “virgin” in the NIV, in accordance with the interpretation of the word in the first chapter of the Gospel according to Matthew. This contrasted with the RSV’s rendering “young woman” in Isaiah 7:17, which was used instead of Matthew’s “virgin” because the RSV translators believed that Matthew was simply mistaken about the meaning of the word. But this was not an option for the NIV translators, who as theological conservatives were bound to affirm that Matthew correctly interpreted the word.
Jeremiah 7:22-3 is rendered, “For when I brought your forefathers out of Egypt and spoke to them, I did not just give them commands about burnt offerings and sacrifices, but I gave them this command: Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you.” But there is nothing in the Hebrew sentence corresponding to the word “just” here. Hence the RSV reads: “For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them, Obey my voice, and I will be your God, and you shall be my people; and walk in all the way that I command you, that it may be well with you.” The NIV has added “just” in order to prevent readers from thinking that Jeremiah is denying that the laws concerning sacrificial offerings were given by God at Mount Sinai. The NIV’s interpretation is justifiable, because the Hebrew manner of speaking often sets two things in opposition only to emphasize the greater importance of the one. It may be said that the addition of “just” only makes the meaning clearer, in our more exact way of speaking. However, some liberal scholars, who claim that Jeremiah was written before the Pentateuch was compiled, have argued that here the prophet really is denying that the laws concerning sacrifice were given by God. 5 The NIV rendering prevents that interpretation.
In Jonah 3:3 the Hebrew states that Nineveh was a city “of three days’ walk” (מהלך שלשת ימים). The RSV and some other versions have interpreted this to mean that the city was “a three days’ journey in breadth,” which implies that the biblical author thought that Nineveh was at least sixty miles across. This is obviously impossible, and in fact archaeological excavations have revealed that the walled city was about three miles across, and so liberal scholars have considered it to be a gross exaggeration. But the “three days’ walk” need not be interpreted this way. It may refer to the circumference of greater Nineveh, taking in the suburbs (this interpretation is supported by Genesis 10:11-12, in which Nineveh and its suburbs are collectively called the “great city”), or it may be interpreted as saying that it would take a man three days to walk through all of its streets, without attributing any error to the author. The NIV’s rendering here, “—a visit required three days,” appears to be a rather clumsy way of representing the latter interpretation.
In Mark 4:31 there is good example of how apologetic arguments in defense of biblical inerrancy have caused the translators to adopt a linguistically unsound interpretation. Here instead of a literal rendering Jesus is represented as saying that the mustard seed is the “smallest seed you plant in the ground.” Actually, he calls it the “smallest of all seeds on earth.” Likewise in the parallel in Matthew 13:32 they have “the smallest of all your seeds,” rather than “the smallest of all seeds.” The NIV translators have adjusted the translation at these points so as to avoid an apparent contradiction between the biblical statement and known facts of modern science. But Jesus was merely using hyperbolic language here, not making a scientifically precise statement—the NIV’s attempt to rescue Him from a technically incorrect statement is misguided.
The apparent contradiction between Acts 9:7 and 22:9 is resolved by rendering ἀκούοντες μὲν τῆς φωνῆς in 9:7 as “they heard the sound” and τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι in 22:9 as “but they did not understand the voice of him who was speaking to me.” Perhaps like the crowd in John 12:29, they heard a sound from heaven, but it seemed like thunder to them. This way of understanding the two statements is probably correct. 6
There is a very remarkable footnote on 1 Corinthians 11:4-7, which states that theses verses may be rendered thus: “Every man who prays or prophesies with long hair dishonors his head. And every woman who prays or prophesies with no covering of hair on her head dishonors her head—she is just like one of the ‘shorn women.’ If a woman has no covering, let her be for now with short hair, but since it is disgraceful for a woman to have her hair shorn or shaved, she should grow it again. A man ought not to have long hair since he is the image and glory of God,” etc. This note is well-nigh indefensible, and it seems to be an attempt to harmonize this passage with modern habits of dress. Paul’s headcovering instruction is not being observed in most conservative churches today, who would like to think that their practices are strictly in accordance with Scripture. The alternative “translation” accommodates them. 7
Although the preface of the version emphasizes the diverse backgrounds of those involved in its making (“they were from many denominations—including Anglican, Assemblies of God, Baptist, Brethren, Christian Reformed, Church of Christ, Evangelical Free, Lutheran, Mennonite, Methodist, Nazarene, Presbyterian, Wesleyan and other churches”) and states that this served “to safeguard the translation from sectarian bias,” the NIV does reflect to some extent a Protestant theological bias. One British scholar, N. T. Wright, has written:
I must register one strong protest against one particular translation. When the New International Version was published in 1980, I was one of those who hailed it with delight. I believed its own claim about itself, that it was determined to translate exactly what was there, and inject no extra paraphrasing or interpretative glosses … Disillusionment set in over the next two years, as I lectured verse by verse through several of Paul’s letters, not least Galatians and Romans. Again and again, with the Greek text in front of me and the NIV beside it, I discovered that the translators had had another principle, considerably higher than the stated one: to make sure that Paul should say what the broadly Protestant and evangelical tradition said he said … [I]f a church only, or mainly, relies on the NIV it will, quite simply, never understand what Paul was talking about.The 17 New Roms Done Publishing Free
This is a large claim, and I have made it good, line by line, in relation to Romans in my big commentary, which prints the NIV and the NRSV and then comments on the Greek in relation to both of them. Yes, the NRSV sometimes lets you down, too, but nowhere near as frequently or as badly as the NIV. And, yes, the NIV has now been replaced with newer adaptations in which some at least of the worst features have, I think, been at least modified. But there are many who, having made the switch to the NIV, are now stuck with reading Romans 3:21-26 like this:
“But now a righteousness from God, apart from law, has been made known…. This righteousness from God comes through faith in Jesus Christ to all who believe…. [God] did this to demonstrate his justice… he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.”
In other words, “the righteousness of God” in Romans 3:21 is only allowed to mean “the righteous status which comes to people from God,” whereas the equivalent term in Romans 3:25 and Romans 3:26 clearly refers to God’s own righteousness — which is presumably why the NIV has translated it as “justice,” to avoid having the reader realize the deception. 8
Roman Catholic critics have also pointed out that the NIV seems to show a Protestant bias in its treatment of the Greek word παραδοσις “tradition.” The word is literally translated “tradition” in places where traditions are being criticized (e.g. Matthew 15:3, Colossians 2:8), but it is translated with “teachings” where traditions are being recommended (1 Corinthians 11:2, 2 Thessalonians 2:15, 3:6). In this, there seems to be an avoidance of giving any positive connotation to the word “tradition.” Kenneth Barker has explained that in the NIV, “When paradosis was used in a positive way to refer to the passing on of apostolic teachings, we did not want the reader to think of ‘the tradition of the elders’ (Matt. 15:2) or of traditions in general, but of apostolic teachings in particular. So when we believed that reference was to the latter, we usually rendered the term as ‘teachings’ to make that meaning clear to readers. All words must be contextually nuanced.” 9 It does seem, however, that the NIV here reflects (and reinforces) a lack of appreciation for “tradition” in general among evangelicals, so that it has become a dirty word. Barker even avoids using the word “tradition” in a positive sense in his explanation. It may be doubted whether any reader would think that Paul was urging Christians to observe the ‘the tradition of the elders’ in 1 Corinthians 11:2 and 2 Thessalonians 2:15, because the context itself prevents this misunderstanding. A more literal translation, in which “tradition” is used in a positive sense in these places, would probably serve a good purpose.
Though we may speak of an “evangelical” bias in the version, it is sometimes not very conservative in the sense of presenting interpretations associated with traditional theology. A notable example of the version’s departure from the orthodox tradition of interpretation is its rendering of the word μονογενής in John’s Gospel (1:14, 18; 3:16, 18) and in his first Epistle (4:9). The NIV renders this word as “one and only.” Traditionally, the word is understood to mean “only begotten,” and in the history of Christian doctrine this form of words has some importance. The Nicene Creed, which continues to be used as a confession of faith in many churches, declares that Christ is “the only-begotten Son of God, begotten of His Father before all worlds .. begotten, not made, being of one substance with the Father.” Here the significance of the γενης in μονογενής is drawn out and explained in terms of an eternal generation of the Son, by virtue of which the Son shares the essential qualities of the Father. It expresses the ontological equality between the Father and the Son, and prevents the the Arian teaching that the Son is a heavenly subordinate “made” by the Father. He who is “begotten” shares the natural qualities of his begetter. 10 One need not enter into all the subtleties of ancient controversies about the Trinity in order to see that “only begotten” is an anthropomorphic metaphor designed to express an identity of nature between the Persons of the Godhead (like Father, like Son), and this traditional understanding of the word μονογενής is amply supported by linguistic evidence. But the NIV excludes this understanding of the word, by rendering it as “one and only,” minus the semantic component of “begotten.” Richard Longenecker ventured to explain the thinking of the NIV committee in his article, “the One and Only Son,” published in The NIV: The Making of a Contemporary Translation (IBS, 1991). After a highly tendentious presentation 11 of linguistic evidence supporting the NIV’s minimalistic “one and only” rendering, Longenecker explains that the rendering “only begotten” is undesirable “particularly because it leaves open the possibility of an etymological emphasis on genes (the idea of generation).” He should have said “exegetical emphasis,” because no reliance upon etymology is involved in recognizing the force of the genes in this compound. A scholar may, of course, choose to emphasize the “only,” as Longenecker does, but the rendering “only begotten” does not prevent anyone from doing this. Longenecker prefers “one and only” not because his interpretation is prevented by “only begotten,” but because it leaves open the possibility of seeing some significance in the “begotten,” along the lines of the Nicene Creed. As if it were a prerogative of translators to present new interpretations in such a way that traditional interpretations are absolutely excluded. It may be that others of the committee did not have any such manipulation of the reader in mind. Up until the revision of 2011 they did offer the rendering “Only Begotten” as an alternative in the margin. Perhaps some were not aware of any theological implications in the phrase, and simply balked at having a word like “begotten” in their modern-language rendering of the text. But in any case, Longenecker’s argument is not acceptable. It is not that we expect all scholars and translators to agree with every word of the Nicene Creed. Rather, the point is, we do not expect “evangelical” translators to have such contempt for this landmark of orthodoxy that they would deliberately prevent readers from interpreting the Bible in line with its Christology. 12
There was some criticism of the NIV from conservatives who objected to the non-literal method of the translation in general. The moderate use of the so-called dynamic equivalence method of translation in the version involved a trade-off in which accuracy was sometimes sacrificed for the sake of readability. As Daniel Wallace of Dallas Theological Seminary observed, “Readability seems to have been a higher priority than anything else” in the making of the NIV. 13
It must be recognized that for most r
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