Dynamic Equivalence and Some Theological Problems in the NIV -- By: James W. Scott

Journal: Westminster Theological Journal
Volume: WTJ 48:2 (Fall 1986)
Article: Dynamic Equivalence and Some Theological Problems in the NIV
Author: James W. Scott


Dynamic Equivalence and Some Theological Problems in the NIV

J. W. Scott

The translators of the New International Version moved away from the principle of literal translation (i.e. “formal equivalence”) more than most evangelicals had previously been willing to move. They adopted a more idiomatic, and sometimes even paraphrastic approach, seeking to convey the meaning of the original in contemporary English style (i.e. moderate “dynamic equivalence”). There is certainly much to be said for such an approach. However, a high level of exegetical and literary skill is required for the successful execution of it. If translators do not understand the original text particularly well, a free translation of it will ordinarily convey less of the original meaning, and introduce more spurious meaning, than will a literal one. Furthermore, if the original grammatical structure and vocabulary are simplified in order to clarify the general sense (without paraphrastic expansion), some loss of meaning is inevitable. In other words, the reality of dynamic equivalence may turn out to be more dynamics than equivalence. A more “readable” translation may sacrifice substance to style.1

These dangers are, one regrets to say, all too often realized in the NIV As a result of simplification and paraphrase, the fine points of Scripture are sometimes lost, and these details are sometimes theologically important. For example, a serious problem is posed by the NIV’s handling of texts in the book of Acts that pertain to the scope and mode of baptism. We would argue that the NIV has consistently, though no doubt unintentionally, removed from these texts details that extend the scope of baptism beyond believers (especially to their children) and show that a small amount of water was sufficient for a proper baptism. No one would develop his doctrine of baptism

solely from the book of Acts, but the fact remains that in that book the NIV provides substantial support for the doctrine of believers’ baptism.

Paedobaptists point to the apostolic practice of household baptism (see Acts 16:14–15, 30–34; 18:8 (by implication); 1 Cor 1:16; cf. Acts 11:14, but note 10:24) as evidence supporting infant baptism. The advocates of believers’ baptism, however, argue that each person in these households became a believer before being baptized, which ...

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