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It is considered to be theequivalent of a Doktora Diplomasi.
Argues that dynamic equivalence theory has been based upon "a serious lack in realism, arising from an inadequate understanding of the cognitive processes involved in human communication."
One important characteristic of modern “dynamic equivalence” versions is their tendency to restrict in general. Hypotaxis (from , to arrange under) includes all methods of syntactic subordination or embedding: it is most often seen in the use of relative phrases and subordinate clauses. For example, the Epistle of Paul to the Romans begins with an elaborately hypotactic salutation that includes several subordinate clauses:
A critical review of a "dynamic equivalence" version of the Psalms.
We might mollify this by granting that the most literal rendering is not always the best one for all readers. But people who use the most readily understandable versions must also understand that many accommodations have been made for their sake in these versions, and they cannot have it both ways. Most people understand this intuitively. In any case, the new “dynamic equivalence” versions will never be accepted as authoritative by educated people. Any intelligent person who takes even an hour to compare versions will realize soon enough that the text has been simplified and extensively processed in these new versions, and will also notice that their interpretations disagree with one another — which is really fatal to any claims of accuracy that have been made for them. Although they are easy to understand, they are just as easily dismissed as illegitimate. In short, they lack . They were not even translated with the authority of the Bible in view. Even in matters of style they seem to avoid giving people the impression that the Bible is an authoritative book, by avoiding the kind of formal and dignified style that everyone associates with authority.
Theologians like to emphasize that the authority and inspiration of Scripture pertain only to the original text in Hebrew and Greek, and not to any translation. An English version of the Bible cannot be canonized and treated as fully equivalent to the originals. But as a practical matter, there is really no use talking about the Bible’s authority if you are not going to give your people a reliable translation. If the versions disagree sharply, how is anyone to know what the Word of God really says?
"dynamic equivalence") in recent theoretical discussions.
Would a more literal version have prevented this? Perhaps not. I think true exposition of the Scriptures depends almost entirely upon the wisdom of the preacher, and a competent preacher does not depend upon any Bible version. He ought to be in the habit of applying himself to the original. But if he does depend upon versions, he would not be wise to put his trust in “dynamic equivalence.”
Until recently most people who attend church were not even aware of the existence of most of these new versions. But in the past ten years, many preachers in the evangelical churches have been using canned sermon series that come with Power Point slides, and these slides often use “dynamic equivalence” versions for Scripture quotations. In this they are following the example of Rick Warren, author of the wildly popular Purpose Driven™ line of commercial products. I have seen some renderings on these slides which almost make me despair, they are so bad. (Some of the examples I have used in this book first came to my attention in this way.) But people in the congregation who are not very familiar with the Bible will have no idea how inaccurate those renderings are.
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Eugene Nida, Father of Dynamic Equivalence, Dies at …
A presentation that focuses upon the work of the American Bible Society, explaining and advocating "functional equivalence" as used in the Good News Bible and the Contemporary English Version.
Master's Thesis: Testing the equivalence of two …
I would first of all challenge one of the theological presuppositions of the theory: the idea that the Bible precedes the Church. This is an alluring idea for us Protestants, because it agrees with our idea that the Church is founded on the Scriptures, not the other way around, as in Catholicism; but in fact Nida’s idea represents an extreme position which does not comport with other elements of Protestant ecclesiology. Strictly speaking, the Bible as we have it did precede the Church. The Church was founded by the oral ministry of the prophets and the apostles, which is incorporated in the Bible; but the writings which we have in the Bible in their present form are addressed to the Church as already founded. As S.C. Carpenter says, “S. Paul and others wrote their letters, and the Evangelists wrote their records, for the benefit of the Church or some part of it. They wrote as Churchmen to Churchmen about things with which Churchmen are concerned.” This is evident even on a superficial level, in the forms of address used throughout the Scriptures; and it is true at much deeper levels also, in the many things that go unspoken or unexplained in the Bible. There is much in the Scriptures which cannot be appreciated rightly or even understood—not even in a “dynamic equivalence” version—without preparation of some kind.
Against the Theory of Dynamic Equivalence - …
Wallace defends some of the more literal renderings of the NET Bible, and offers some judicious comments about the downside of "dynamic equivalence" in general.
Finding the equivalence classes of a relation R
"Secular linguists—such as Stephen Prickett, in and —describe the dynamic equivalent approach as ‘naïve’ and ‘simplistic’ in its understanding of language ..."
METU | Graduate School Of Natural And Applied Sciences
The International Bible Society (which also subscribed to the above-mentioned "Qualifications") has put here some books and articles explaining the method of translation used in the NIV, which employs "dynamic equivalence."
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