Advantages of the New World Translation:
• Is It Grammar or Interpretation?
• Did Jesus Die on a Cross?
• "Between-the-Lines" Translations of the Bible
• The Trinity-Is It Taught in the Bible?
• Why is the same Greek word translated differently?
• William Tyndale’s Bible for the People
• Spiritual Gems From the Christian Greek Scriptures
• Choosing a Modem Bible Translation
A discussion of its modern language. its uniformity. its careful
verb renderings, and its dynamic expression of the inspired Word of God.
IN RECENT years a number of modem Bible translations have been published that
have done much to help lovers of God’s Word to get to the sense of the original
writings quickly. However, many translations have eliminated the use of the
divine name from the sacred record. On the other hand, the New World Translation
dignifies and honors the worthy name of the Most High God by restoring it to its
rightful place in the text. The name now appears in 6,973 places in the Hebrew
Scripture section, as well as in 237 places in the Greek Scripture section, a
total of 7,210 places all together. The form Yahweh is generally preferred by
Hebrew scholars, but certainty of pronunciation is not now attainable.
Therefore, the Latinized form Jehovah continues to be used because it has been
in use for centuries and is the most commonly accepted English rendering of the
Tetragrammaton. Hebrew scholar R. H. Pfeiffer observed: "Whatever may be said of
its dubious pedigree, ‘Jehovah’ is and should remain the proper English
rendering of Yahweh."
The New World Translation is not the first version to restore the divine name in
the Christian Greek Scriptures. From at least the 14th century onward, many
translators have felt forced to restore God’s name to the text, particularly in
places where the Christian Greek Scripture writers quote from Hebrew Scripture
texts that contain the divine name. Many modern-language missionary versions,
including African, Asian, American, and Pacific-island versions of the Greek
Scriptures, use the name Jehovah liberally, as do some European-language
versions. Wherever the divine name is rendered, there is no longer any doubt as
to which "lord" is indicated. It is the Lord of heaven and earth, Jehovah, whose
name is sanctified by being kept unique and distinct in the New World
Translation of the Holy Scriptures.
The New World Translation adds further to the sanctification of Jehovah’s name
by presenting his inspired Scriptures in clear, understandable language that
brings the intended meaning plainly to the reader’s mind. It uses simple, modern
language, is as uniform as possible in its renderings, conveys accurately the
action or state expressed in the Hebrew and Greek verbs, and distinguishes
between the plural and singular in its use of the pronoun "you" and when using
the imperative form of the verb where the context does not make it apparent. In
these and other ways, the New World Translation brings to light in modern
speech, as much as possible, the force, beauty, and sense of the original
writings.
RENDERED IN MODERN LANGUAGE
The older Bible translations contain many obsolete words that belong to the 16th
and 17th centuries. Though not understood now, they were readily understood
then. For example, one man who had much to do with putting them in the English
Bible was William Tyndale, who is reported as saying to one of his religious
opponents: ‘If God spare my life, ere many years I will cause a boy who drives
the plow to know more of the Scriptures than you do.’ Tyndale’s translation of
the Greek Scriptures was easy enough for a plowboy to understand in his time.
However, many of the words he used have now become archaic, so that ‘a boy who
drives the plow’ can no longer clearly grasp the meaning of many words in the
King James and other older versions of the Bible. Thus, it has become necessary
to remove the shrouds of archaic language and to restore the Bible to the
ordinary language of the common man.
It was the language of the common man that was used in writing the inspired
Scriptures. The apostles and other early Christians did not use the classical
Greek of philosophers such as Plato. They used everyday Greek, that is, Koine,
or common Greek. Hence, the Greek Scriptures, like the Hebrew Scriptures before
them, were written in the language of the people. It is highly important, then,
that translations of the original Scriptures should also be in the language of
the people, in order to be readily understood. It is for this reason that the
New World Translation uses, not the archaic language of three or four centuries
ago, but clear, expressive modern speech so that readers will really get to know
what the Bible is saying.
To give some idea of the extent of change in the English language from the 17th
century to the 20th century, note the following comparisons from the King James
Version and the New World Translation. "Suffered" in the King James Version
becomes "allowed" in the New World Translation (Gen. 31:7), "was bolled" becomes
"had flower buds" (Ex. 9:31), "spoilers" becomes "pillagers" (Judg. 2:14), "ear
his ground" becomes "do his plowing" (1 Sam. 8:12), "when thou prayest" becomes
"when you pray" (Matt. 6:6), "sick of the palsy" becomes "paralytic" (Mark 2:3),
"quickeneth" becomes "m~es... alive" (Rom.4:17), "shambles" becomes "meat
market" (1 Cor. 10:25), "letteth" becomes "acting as a restraint" (2 Thess.
2:7), and so on. From this the value of the New World Translation in using
current words in place of obsolete words can well be appreciated.
UNIFORMITY OF RENDERINGS
The New World Translation makes every effort to be consistent in its renderings.
For a given Hebrew or Greek word, there has been assigned one English word, and
this has been used as uniformly as the idiom or context permits in giving the
full English understanding. For example, the Hebrew word nephesh is consistently
translated "soul." The corresponding Greek word, psykhe, is translated "soul" in
every occurrence.
At some places a problem has arisen over the translation of homographs. These
are words in the original language that are spelled the same but that have
different basic meanings. Hence, the challenge is to supply the word with the
correct meaning when translating. In English there are homographs such as
"Polish" and "polish" and "lead" (the sheep) and "lead" (pipe), which are
spelled identically but are distinctly different words. One Bible example is the
Hebrew ray, which represents distinctly different root words, and these are
therefore rendered differently in the New World Translation. Ray most commonly
has the meaning "many," as at Exodus 5:5. However, the word ray that is used in
titles, as in "Rabshakeh" (Heb., Rav-shaqeh’) at 2 Kings 18:17, means "chief,"
as when rendered "his chief court official" at Daniel 1:3. (See also Jeremiah
39:3, footnote.) The word ray, identical in form, means "archer," which accounts
for the rendering at Jeremiah 50:29. Word experts, such as L. Koehler and W.
Baumgartner, have been accepted as authorities by the translators in separating
these identically spelled words.
As to this feature of uniformity, note what Hebrew and Greek commentator
Alexander Thomson had to say in his review on the New World Translation of the
Christian Greek Scriptures: "The translation is evidently the work of skilled
and clever scholars, who have sought to bring out as much of the true sense of
the Greek text as the English language is capable of expressing. The version
aims to keep to one English meaning for each major Greek word, and to be. as
literal as possible. . . . The word usually rendered ~justify’ is generally
translated very correctly as ‘declare righteous.’ . . . The word for the Cross
is rendered ‘torture stake’ which is another improvement.... Luke 23:43 is well
rendered, ‘Truly I tell you today, You will be with me in Paradise.’ This is a
big improvement upon the reading of most versions." On the translation of the
Hebrew Scriptures, the same reviewer made this comment: "The New World Version
is well worth acquiring. It is lively and lifelike, and makes the reader think
and study. It is not the work of Higher Critics, but of scholars who honour God
and His Word. "—The Differentiator, April 1952, pages 52-7, and June 1954, page
136.
The consistency of the New World Translation has won many a technical Bible
discussion in the field. For example, some years ago, a society of freethinkers
in New York asked the Watch Tower Society to send two speakers to address their
group on Biblical matters, which request was granted. These learned men held to
a Latin maxim, falsum in unofalsum in to to, meaning that an argument proved
false in one point is totally false. During the discussion, one man challenged
Jehovah’s Witnesses on the reliability of the Bible. He asked that Genesis 1:3
be read to the audience, and this was done, from the New World Translation: "And
God proceeded to say: ‘Let light come to be.’ Then there came to be light."
Confidently, he next called for Genesis 1:14, and this also was read from the
New World Translation: "And God went on to say: ‘Let luminaries come to be in
the expanse of the heavens."’ "Stop," he said, "what are you reading? My Bible
says God made light on the first day, and again on the fourth day, and that is
inconsistent." Though he claimed to know Hebrew, it had to be pointed out to him
that the Hebrew word translated "light" in Gen. 1:3 was ‘ohr, whereas the word
in Gen. 1:14 was different, being ma ‘ohr’, which refers to a luminary, or
source of light. The learned man sat down defeated. The faithful consistency of
the New World Translation had won the point, upholding the Bible as reliable and
beneficial.
CAREFUL VERB RENDERINGS
The New World Translation gives special attention to conveying the sense of the
action of the Greek and Hebrew verbs. In doing so, the New World Translation
endeavors to preserve the special charm, simplicity, forcefulness, and manner of
expression of the original-language writings. It has thus been necessary to use
auxiliary verbs in English to convey carefully the actual states of the actions.
Because of the power of their verbs, the original Scriptures are so dynamic and
so expressive of action.
The Hebrew verb does not have "tenses" in the way the term "tense" is applied to
most languages of the West. In English, verbs are viewed particularly from the
standpoint of tense, or time: past, present, and future. The Hebrew verb, on the
other hand, basically expresses the condition of the action, that is, the action
is viewed as either complete (the perfect state) or incomplete (the imperfect
state). These states of the Hebrew verb may be used to indicate actions in the
past or in the future, the context determining the time. For example, the
perfect, or completed, state of the verb naturally represents actions in the
past, but it is also used to speak of a future happening as if it had already
occurred and were past, showing its future certainty or the obligation of it to
occur.
Accurately conveying the state of the Hebrew verb into English is most
important; otherwise, the meaning may be distorted and a completely different
thought expressed. For an example of this, consider the verbal expressions in
Genesis 2:2, 3. In many translations, speaking of God’s resting on the seventh
day, expressions such as "he rested," "he desisted," "he had desisted," "he then
rested," "God rested," and "he had rested" are used. From these readings one
would conclude that God’s resting on the seventh day was completed in the past.
But note how the New World Translation brings out the sense of the verbs used in
the passage at Genesis 2:2,3: "And by the seventh day God came to the completion
of his work that he had made, and he proceeded to rest on the seventh day from
all his work that he had made. And God proceeded to bless the seventh day and
make it sacred, because on it he has been resting from all his work that God has
created for the purpose of making." The expression in Gen. 2:2 "he proceeded to
rest" is a verb in the imperfect state in Hebrew and so expresses the idea of an
incomplete or continuing action. The rendering "he proceeded to rest" is in
harmony with what is said at Hebrews 4:4-7. On the other hand, the verb in
Genesis 2:3 is in the perfect state, but in order to harmonize with Gen. 2:2 and
Hebrews 4:4-7, it is translated "he has been resting."
One of the reasons for inaccuracies in translating the Hebrew verbal forms is
the grammatical theory today called waw consecutive. Waw is the Hebrew
conjunction that basically means "and." It never stands alone but is always
joined with some other word, frequently with the Hebrew verb, in order to form
one word with it. It has been, and still is, claimed by some that this
relationship has the power to convert the verb from one state to another, that
is, from the imperfect to the perfect (as has been done in many translations,
including modern ones, at Genesis 2:2, 3) or from the perfect to the imperfect.
This effect has been described also by the term "waw conversive." This incorrect
application of the verbal form has led to much confusion and to mistranslation
of the Hebrew text. The New World Translation does not recognize that the letter
waw has any power to change the state of the verb. Rather, the attempt is made
to bring out the proper and distinctive force of the Hebrew verb, thus
preserving the meaning of the original accurately.
Similar care has been exercised in the translating of the Greek verbs. In Greek
the verb tenses express not only the time of an action or state but also the
kind of action, whether momentary, starting out, continuing, repetitious, or
completed. Attention to such senses in the Greek verb forms leads to a precise
translation with the full force of the action described. For example, giving the
sense of the continuative idea where this occurs in the Greek verb not only
brings out the true color of a situation but also makes admonition and counsel
more forceful. For instance, the continuing disbelief of the Pharisees and
Sadducees is brought home by Jesus’ words: "A wicked and adulterous generation
keeps on seeking for a sign." And the need for continuing action in right things
is well expressed by the words of Jesus: "Continue to love your enemies." "Keep
on, then, seeking first the kingdom." "Keep on asking, and it will be given you;
keep on seeking, and you will find; keep on knocking, and it will be opened to
you."—Matt. 16:4; 5:44; 6:33; 7:7.
The Greek has an unusual tense called the aorist, which refers to action that is
punctiliar, or momentary. Verbs in the aorist may be rendered in a variety of
ways, according to their context. One way in which it is used is to denote one
act of a certain kind, though not related to any particular time. Such an
example is found at 1 John 2:1, where many versions render the verb for "sin" so
as to allow for a continuing course of sin, whereas the New World Translation
reads, "commit a sin," that is, a single act of sin. This conveys the correct
meaning that if a Christian should commit an act of sin, he has Jesus Christ,
who acts as an advocate, or helper, with the heavenly Father. Thus, 1 John 2:1
in no way contradicts but only contrasts with the condemnation of the ‘practice
of sin’ found at 1 John 3:6-8 and l John 5:18.
The imperfect tense in Greek may express not only an action that continues but
also an action attempted but not accomplished. Note how Hebrews 11:17 in the
King James Version reads: "By faith Abraham, when he was tried, offered up
Isaac: and he that had received the promises offered up his only begotten son."
The verb "offered up" differs in form in these two occurrences in the Greek. The
first occurrence is in the perfect (completed) tense, whereas the second is in
the imperfect (past continuous) form. The New World Translation, taking into
account the different tenses, translates the verse: "Abraham, when he was
tested, as good as offered up Isaac, and the man.., attempted to offer up his
only-begotten son." The completed sense of the first verb is thus retained,
while the imperfect tense of the second verb indicates that the action was
intended or attempted but not carried out to completion.—Gen. 22:9-14.
Careful attention to the function of other parts of speech, such as to the cases
of nouns, has led to the clearing up of apparent contradictions. For example, at
Acts 9:7, in recounting the remarkable experience of Saul on the road to
Damascus, a number of translations say that his traveling companions ‘heard the
voice’ but did not see anyone. Then, at Acts 22:9, where Paul is relating this
incident, the same translations read that although they saw the light, ‘they did
not hear the voice.’ However, in the first reference, the Greek word for "voice"
is in the genitive case, but in the second instance, it is in the accusative
case, as it is at Acts 9:4. Why the difference? None is conveyed in the above
translations into English, yet the Greek, by the change of case, indicates
something different. The men heard literally "of the voice" but did not hear it
the way Paul did, that is, hear the words and understand them. Thus, the New
World Translation, noting the use of the genitive at Acts 9:7, reads that the
men who were with him were "hearing, indeed, the sound of a voice, but not
beholding any man."
PLURAL "YOU" INDICATED
The older English forms of the second person singular, "thee," "thou," and
"thy," have been retained in some modern translations in cases where God is
being addressed. However, in the languages in which the Bible was written, there
was no special form of the personal pronoun for use in address to God, but the
same form was used as when addressing one’s fellowman. So the New World
Translation has dropped these now sanctimonious usages and employs the normal
conversational "you" in all cases. In order to distinguish the second person
plural "you" and verbs whose plural number is not readily apparent in English,
the words are printed entirely in small capital letters. Often it is helpful to
the reader to know whether a given Scripture text refers to "you" as an
individual, or to "YOU" as a group of persons, a congregation.
For example, at Romans 11:13 Paul is speaking to the many: "Now I speak to YOU
who are people of the nations." But at Ro 11 verse 17 the Greek changes to the
singular "you," and the application is brought down pointedly to the individual:
"However, if some of the branches were broken off but you...were grafted in..."
GRATITUDE FOR POWERFUL INSTRUMENT
The New World Translation is indeed a powerful instrument for demonstrating that
"all Scripture is inspired of God and beneficial." From the points discussed in
this study, we can appreciate that it is accurate and reliable and that it can
provide genuine enjoyment to those who desire to hear God speak to man
stirringly in modem, living language. The language of the New World Translation
is spiritually arousing, and it quickly puts the reader in tune with the dynamic
expression of the original inspired Scriptures. We no longer need to read and
reread verses in order to understand obscure phrases. It speaks out with power
and clarity from the very first reading.
The New World Translation of the Holy Scriptures is a faithful translation of
God’s Word, "the sword of the spirit." As such, it is indeed an effective weapon
in the spiritual warfare of the Christian, an aid in ‘overturning strongly
entrenched false teachings and reasonings raised up against the knowledge of
God.’ How well it enables us to declare with better understanding the things
beneficial and upbuilding, the glorious things related to God’s Kingdom of
righteousness—yes, "the magnificent things of God"!—Eph. 6:17; 2 Cor. 10:4,5;
Acts 2:11.
The New World Translation can be obtained from Jehovah’s Witnesses or by writing
to the publishers at the appropriate location.
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