NLT Study Bible Blog.
Where Is Moab? (Ruth #3)
As we read and study the Bible, it is always helpful to keep in mind where and when events occurred. Ruth 1:2 reads,
In the days when the judges ruled in Israel, a severe famine came upon the land. So a man from Bethlehem in Judah left his home and went to live in the country of Moab, taking his wife and two sons with him.
So one of the question that arises while reading the book of Ruth is, Where is the land of Moab? We don’t have a nation called “Moab” in the world today.

In the NLT Study Bible, each of the book introductions includes a map showing the geographical setting of the book.



This map shows the location of Elimelech’s home, Bethlehem in Judah, and the route of their travel to Moab, a land to the southeast of the Dead Sea.


Subject Index entry on Moab.
What do we know about Moab? The book of Ruth itself doesn’t say very much about it, so the NLT Study Bible doesn’t dwell on it. But if we want to find out more, we have a couple of options. Perhaps the quickest way is to turn to the “Subject Index for the Study Materials” at the back and look up “Moab.” If we do that, we will find two dozen entries for Moab, including 14 map listings and a variety of articles and study notes that mention or discuss Moab, all in canonical page order. If we were to look up and read those articles and study notes and sections of the Bible text, we would learn a great deal about Moab and its relationship with Israel. We would learn that Moab was a son of Lot, Abraham’s nephew, and that the women of Moab had led the men of Israel to sin against the Lord by immorally worshiping false gods during the trek from Egypt to Canaan.

Now we have some idea what it means for Ruth to have lived “in the time of the judges (see previous post)” and to have been a “Moabite woman” who had married into a family of the tribe of Judah. We get a sense of how remarkable a woman Ruth must have been, to leave her tribe and to join the people of Judah, a tribe that would probably be suspicious of a young Moabite woman and might reject her out of hand. Understanding who the Moabites were to the people of Israel sheds new light on a conversation that Ruth had with Boaz:
“What have I done to deserve such kindness?” [Ruth] asked. “I am only a foreigner.”
“Yes, I know,” Boaz replied. “But I also know about everything you have done for your mother-in-law since the death of your husband. I have heard how you I have heard how you left your father and mother and your own land to live here among complete strangers. May the LORD, the God of Israel, under whose wings you have come to take refuge, reward you fully for what you have done” (Ruth 2:10-11).
In light of Ruth’s background as a Moabite, Boaz’s testimony is truly remarkable.
posted by Sean Harrison at 8:00 AM
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The Time of the Judges (Ruth #2)
In the first article in this series, I introduced the book of Ruth and listed a number of questions that the book raises for us as readers. Let’s begin to look at the answers to these questions.



Timeline in the Ruth introduction.

Ruth 1:1 sets the story "in the days when the judges ruled in Israel." When was the time of the judges? The NLT Study Bible materials for Ruth provide two answers to this question: (a) Every book introduction includes a timeline in the margin (see at right) to set the book in its historical context, and (b) the NLT Study Bible note on 1:1 answers the question briefly:
The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events of Ruth occurred around 1100 BC.

So from the introduction to Ruth and the study note on 1:1 we can get an immediate answer to our question and see other events that set Ruth in context.

However, the answer raises other questions, such as, What do we know about the time of the judges in general? and, Why does the study note give two dates given for Joshua’s death? For answers to larger chronological and historical questions like these, we turn to the chronology article on the time of the judges.



This article discusses the history of the judges period from a chronological perspective and includes a detailed visual timeline showing the relationships among events. The second paragraph of the article gives us a clue regarding our second question: “The people of Israel entered the Promised Land of Canaan in either 1406 or 1230 BC, depending on the date of the Exodus (see ‘The Chronology of Abraham to Joshua,’ pp. 118–121).” So we would expect to find the answer to the two-date question in that article – and in fact, that is what the article discusses in some detail.

We could continue to explore the time of the judges historically by reading the “Introduction to the Book of Judges” and the “Introduction to the Old Testament Historical Books.” After reading these articles, we would have a good understanding of the historical setting in which the book of Ruth took place in Israel’s history.

The time of the judges, as you will find from reading that book, was a time when the tribes of Israel were disunited and subject to repeated hardships as a result of their covenant unfaithfulness, followed by repeated rescue through the service of inspired judges. The period was one of increasing social chaos and moral and spirital anarchy. The book of Ruth stands as a beacon during that dark and uncertain time, giving an example of the Lord’s blessing on those who trust in him. Ruth shows readers that, even though it seemed to be the worst of times, the Lord was at work to bring his plans for Israel’s blessing to fruition through King David.
posted by Sean Harrison at 10:27 AM
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Errata
Here we list errata that occur in various printings of the NLT Study Bible.

First Edition


First Printing (Aug 2008)


p. 22, Gen 2:3, NLT text. In the NLT text, we have the word study indicator (a) on “God,” but it should be on the following word, “blessed.”

p. 1998, Eph 1:5, word studies. We've reversed the entries for "huiothesia" and "proorizo" in the cross-reference column. It should be "cproorizo," which translates "cdecided in advance," followed by "dhuiothesia," which translates "dadopt ... into his own family."
posted by Sean Harrison at 3:14 PM
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The Nature of Translation, Part Two
In the first part of this series, I talked about the problem of translation in general and how the NLT handles it. In this post, let’s look at a few examples from the NLT and the NLT Study Bible.

Genesis 3:14. Where the NLT says “grovel in the dust,” the Hebrew “literally” says, “eat dirt.” So someone might say that the NLT is not translating accurately, because it doesn’t use the words “eat dirt” for what the snake would do. This statement assumes that the Hebrew means that snakes are condemned to eat dirt. Is that what it means? Do snakes in fact eat dirt? As I understand, they eat all kinds of things, depending on the species of snake, but I’m not aware of any that eat dirt. Was Moses uneducated about snakes when he wrote this, or God when he said it? (To quote Paul, “I am speaking like a fool.”) No, of course they weren’t. Instead, it’s much more likely that “eat dirt” is being used idiomatically or metaphorically to mean “grovel in the dust.” The NLT is translating the meaning of the sentence. If it said “eat dirt,” the meaning might not be communicated. We can’t assume that the Hebrew idiom will communicate the same meaning in English. The NLT Study Bible makes the meaning, and its rich theological implications, even clearer by adding the following note: “Groveling in the dust is a posture of humiliation and defeat (Ps 72:9; Mic 7:17)” [N.B. See especially the cross-references in context.]

Acts 16:34. The NLT follows the text of Codex Beza (D), which includes the phrase “and his entire household.” Yes, this decision has theological implications. It would be good if the NLT included a textual note on this verse. It would also be good if the NLT Study Bible included a study note on this point – unfortunately, we did not do so.

Romans 16:1. Some readers object to the NLT's use of the word “deacon” for Phoebe out of a concern that the NLT is promoting the doctrine that women can be deacons. (Note, however, that the NLT text does not say “Deacon,” it says “deacon.”) As it turns out, it is the exact same Greek word (gender and all) that is elsewhere translated “deacon.” What does this word mean in this context? The problem is, we have to translate, the choices are generally "deacon" or "servant," and either choice can be taken to imply a decision about the doctrinal issue. The NLT Study Bible helps with this quandary by clarifying that there are two potential meanings of this word. Here is the study note:

A deacon (Greek diakonos, “servant”) refers both to a Christian who is recognized as a servant of Christ and specifically to someone who holds the office of deacon in a particular church (see Phil 1:1; 1 Tim 3:8-12; cp. Acts 6:1-6).

In other words, Phoebe is either being described as a recognized “servant” of Christ, or as holding the office of deacon. (Yes, we left it to the reader to decide which meaning applies to Phoebe. Let’s not fight that battle here, folks.)

The NLT Study Bible supplements the text of the NLT by giving readers a greater understanding of what is going on in the translation and in the original text in its original context.
posted by Sean Harrison at 2:58 PM
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The Nature of Translation
Readers sometimes criticize the NLT because it is not a “word-for-word” or “essentially literal” translation. The question is, what is translation? What does it mean to represent a text in a different language from the one in which it was written? How should this be done in the most accurate way?

One of my favorite examples of the problem of translation is a joke that Russian speakers of English and English speakers of Russian will appreciate, and almost no one else (some of the funniest jokes under the sun involve translation between two languages). The Russian word for “wristwatch” is the same as the word for “hour of the day.” In the joke, two Russians who speak poor English meet each other on the streets of London. To show off his good English, the first man says to the second, “How many watch?” (i.e., What time is it?). To which the other replies, “Six watch.” The joke ends when one asks the other (and now I’m translating the joke from ESL to standard English), “So, did you finish studying at Moscow State University?” (the elite university where students would learn English to fluency). To which the other replies, “You’re asking?” (i.e., Of course – can’t you see how great my English is?)

Here is the actual text of the joke:

How many watch?
Six watch.
Such much!
For whom how? [said with a shrug]
Finish MGU?
Asking! [said with mock scorn]

The “English” that these two Russian speakers are using is incomprehensible to you and me without a lot of explanation. But it is an exact, word-for-word representation of excellent standard Russian.

Is it really English? A good definition of translation is, A representation of a source language text in a different language, such that native speakers of that target language will understand the meaning of what was said in the source language. By this definition, a translation must actually get across the sense of each statement, not just the words. It must use the target language itself accurately, not some hybrid of the source and target language.

By this definition, the above representation of the joke is not in standard English, but in a language we might call “Russian ESL English.” Here is a translation into standard English (which, of course, destroys the joke, because the point is that these guys are proud of their awful English):

What time is it?
Six o’clock.
So late!
Depends on whom you talk to, and in what situation.
So, have you graduated from Moscow State University?
You’re asking me? Can’t you see how great my English is?

(And now we see why they say, “Humor doesn’t translate.”) Please note the last sentence in particular: There is no equivalent for it in the “literal text” of the joke. But that sentence is most assuredly part of what the last question means – it is present in the context, and is present in what the speaker means. If it is omitted, part of the meaning might not be communicated, and the translation will be incomplete and inaccurate.

It is an unavoidable characteristic of translation that it involves interpretation. It is significant that the Greek word used to mean "translate" in the New Testament is the same word used to mean "interpret" (ἑρμηνεύω, hermēneuō; see, e.g., Luke 24:27; John 1:42; 9:7; Heb 7:2). Perhaps you have heard the saying, “All translation is interpretation.”

Here’s the point: In order to translate God’s words from Hebrew, Aramaic, and Greek into any other language, we have to take into account all levels of meaning. There is no way around it: Translation is always interpretation. If the meaning has not been communicated as accurately and fully as possible in the language of the hearers/readers, then the translation is less than accurate.

The NLT was created with all of this in mind. The translators have attempted, as much as possible, to communicate the meaning of the original Hebrew, Aramaic, and Greek texts of Scripture into excellent, contemporary English.

Unfortunately, it is very difficult (well, impossible) to include in a translation everything that is present in the context in which the text of Scripture was originally written. As a result, some of the meaning of the text cannot be communicated fully in a translation.

That is where the NLT Study Bible comes in: It supplements the NLT text with study materials that explain the context. The aim is to enable contemporary English readers to understand the text of Scripture as fully as possible, as though they were there. When God’s word in unleashed to communicate clearly, the Spirit of God can move powerfully in people’s minds, hearts, and lives. It is our prayer that the NLT Study Bible will be instrumental to do just that.

We should realize that translation in inherently limited, but at the same time that God speaks clearly through translations (and Bible teaching, for that matter). Rather than seeking one “perfect” English translation, we should welcome all translations that seek to honor and glorify God by representing his words in all languages. And yes, we should work hard at making our translations as fully accurate as possible (which must involve the meaning, and not just the words, of the text.) The hope is that, as William Tyndale once dreamed, even a ploughboy (i.e., a worker, someone without training in ancient languages) will know the Scriptures fully and well.

[N.B. The second part of this series applies this discussion to a few examples from the NLT and the NLT Study Bible.]
posted by Sean Harrison at 2:45 PM
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The Book of Ruth
Perhaps you are familiar with the book of Ruth. If not, I would encourage you to read it in the translation of your choice. It is a warm and wonderful story, a gem in the Old Testament. It tells how a man named Elimelech took his wife Naomi and two sons from Bethlehem in Judah to live in the land of Moab, on account of a famine that was plaguing Judah. While they were in Moab, Elimelech died, and the two sons married Moabite women, Orpah and Ruth. Then the two sons died, leaving Naomi alone and bitter. Finally, Naomi returned to Judah because the famine had ended. Ruth, one of her daughters-in-law, returned with her, and the two of them set about trying to get reestablished in Bethlehem, which was very difficult for two widows living alone. Ruth went to glean, as the very poor would do, behind other harvesters. The owner of the field happened to be a man named Boaz, who was very kind to Ruth by helping her to gather more grain, welcoming her among the workers, and giving her food and water. When Ruth reported what had happened to her mother-in-law, Naomi urged her to ask Boaz to marry her, because he was a close relative, a "family redeemer." Ruth did so, and Boaz promised to take care of her, but wait! Another man was a closer family redeemer and had the right of first refusal. So Boaz took the matter to the town gate, where he met the other relative and offered him the opportunity to purchase Naomi's land, which included the obligation to marry Ruth and provide Elimelech an heir who could inherit the land. The other man wanted the land, but when Boaz mentioned the obligation to marry Ruth, the man declined, saying that he could not afford to do so. So, Boaz married Ruth, who had a son named Obed, and Naomi once again knew the Lord's blessing. Finally, it turns out that Obed was the grandfather of David, one of Israel's most important and faith-filled kings.

In all, the book of Ruth is a wonderful story, and it speaks volumes about God's love for his people and his faithfulness to them. Not only that, but it speaks of Jesus, the Messiah, a descendant of Boaz and Ruth, and our "family redeemer." If you have not done so, I would encourage you to go read Ruth this week.

Nevertheless, there are some puzzling things in Ruth, some unavoidable questions that make this ancient book perplexing for contemporary readers. Here are some of the questions that arise while reading Ruth (questions that are answered in follow-up articles are linked):
Many of these questions deal with issues that are keys to understanding the plot of Ruth. If we don't understand these issues, key points in the plot just don't make sense to us, and we are able to perceive less of the glory of this lovely account.

In the next few days we'll be looking at the study materials for the book of Ruth in the NLT Study Bible and seeing how it deals with these questions. Please note that I haven't doctored the list (and I'm inviting you to contribute your own questions) — this is a real list that a group of readers came up with on their own. So it should be an interesting test.

As you read the book of Ruth, are there other questions that perplex you?
posted by Sean Harrison at 12:02 PM
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Why We Don't Read Our Bibles
Last week Jared Wilson listed several reasons why we don't read our Bibles. Here are some thoughts about the NLT Study Bible in relation to each of the points that Jared makes:

1. “We don't understand it.” It is a lot easier to understand the Bible when it is translated into “the language of the heart.” In our case, this means using good, contemporary, standard English. The NLT Study Bible uses the NLT, which is a clear winner for clarity and understandability. If people would just read the NLT, they would make great progress in understanding the Bible.

2. “There's nobody explaining it to us.” We do our best in the NLT Study Bible to focus on the significance and meaning of the text of Scripture, so that readers can clearly understand what it means by what it says. We put a big premium on helping people understand how it all fits together. That's why we devote so much space to the book introductions and section introductions, and why we have so many "theme notes," in-text articles that follow the threads of important biblical themes across the boundaries of specific books.

3. “Scripture is being touted less and less as central to the Christian life.” This is not something that we can address directly in the study materials, especially because our purpose in the NLT Study Bible is not to provide "life application," but to explain Scripture clearly so that the Holy Spirit can apply it in the hearts of readers. I do think, however, that when you understand the Bible clearly, you are more able to see how it applies to life. So in editing the NLT Study Bible, we made it our aim to remove the walls that would stand in the way of the Holy Spirit's work. • This is also a good place to mention the "Reading Plan" that we included in the back of the NLT Study Bible. It encourages a habit of daily reading and study on a reasonable, maintainable schedule over many years. Perhaps it will help steer a few more people to make Bible reading a part of their day.

4. “It is wielded as a weapon against people.” I really hate it when people try to do that to me, and I pray for the good sense to avoid doing it to others. In editing the NLT Study Bible, we've definitely tried to steer a theological course that is non-sectarian, while at the same time faithfully explaining Scripture. Doing that job well is an extraordinarily tricky business. It helps that we had people from a variety of theological camps working together and calling each other to account for their theological assertions in the study materials. It also helps that we tried to stay close to what the Bible actually says about things and avoid going very far beyond it in working out logical systems of thought. Of course, the challenge there is that we might be accused of inconsistency on this or that point. But as Paul says in the context of the local church, "Let two or three people prophesy, and let the others evaluate what is said," 1 Cor 14:29. Allowing a variety of perspectives and being open to evaluation is healthy for the body of Christ. In editing the NLT Study Bible, we worked hard at avoiding contradictions, but we also made a conscious decision to keep as many interesting things in the study materials as possible.

5. “The Bible says things we don't like.” Well, I can't help much there. In fact, if we translate the Bible clearly and explain it well, it will make people more uncomfortable. I've also noticed that we experience a real temptation as interpreters of the Bible to put "walls" around what the Bible can mean or how it can apply to us. The Bible says quite a number of things that are unacceptable to the contemporary mind. It is the most natural thing in the world to say of such things, "This is not applicable to us." As editors, we made every effort to remove such "walls" from the study materials. Our goal was to help readers to understand Scripture as it would have been understood by the original hearers. Our goal was not to work out just what that "means for me." I expect that the result will be greater discomfort among readers at some point or another. My hope is that readers will recognize the discomfort, take note of its source, and then consider before God how to answer it.

6. “Experts have eroded our confidence in Scripture.” Then I'd encourage you to read the NLT Study Bible carefully, because the experts who wrote it make it very clear that the Bible is worthy of our highest confidence and trust. We devoted a lot of space, particularly in the book and section introductions and in the chronology articles, to discussing the reliability and historicity of the Bible.

7. “We are undisciplined and lazy.” No argument there, and I am as lazy and undisciplined as anyone. As editors, we tried to provide some help to readers by giving them a "Reading Plan" at the back of the Bible. It lays out a course of reading that requires about 15~20 minutes each day, five days per week, 52 weeks per year. If you do that, you get through the whole NLT Study Bible in five years -- Bible text, notes, articles, everything (except the topical index and concordance; we didn't see any need for a reading plan on those features). We feel that this kind of schedule is something that people can actually maintain. We also did not assign dates to the individual readings, because in my own experience, having dates just means falling behind and experiencing guilt/failure. Who needs that? Wherever you are, and whatever date it is, pick a place to read and start reading.

So, there you have a few thoughts about how the NLT Study Bible addresses the reasons why we don't read the Bible. Are there other reasons that we haven't addressed?
posted by Sean Harrison at 2:36 PM
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Biblical Theology That Matters
One of my fellow-editors at Tyndale House recently gave me the following quotation, saying that it reminded him of me and the NLT Study Bible:
If we are to do biblical theology that matters, the book in its peculiar, distinctive, exacting cadences spills into the world. It is the work and privilege of those who trust this book to be able to line out the saving truth of this text without excessive effort at relevance, without overwrought efforts to connect to contemporaneity, because when the text is faithfully and freely available, it enables connections that need not be forced or imposed.
Walter Brueggemann,
Ichabod Toward Home: The Journey of God’s Glory

In the NLT Study Bible, our aim is to make the text of Scripture faithfully and freely available to the reader without forcing or imposing theological connections. Our hope is that it will help enable the readers to do biblical theology that truly matters in their own lives and the world in which they live.

posted by Sean Harrison at 2:49 PM
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The Birth of the NLT Study Bible
From the beginning of the NLT translation work in the late 1980s, Tyndale Bible editors and the NLT translation team had talked about developing a new study Bible and commentary series with the help of the NLT scholars. The vision was to further the goals of the NLT itself by giving readers the historical, cultural, and literary context for a clear, accurate, and life-changing understanding of the Bible text.

In 1988, Tyndale published the Life Application Study Bible, using the The Living Bible text. Most study Bibles at that time either focused on details of the language and historical background or were intended to support a particular doctrinal system. The Life Application Study Bible broke new ground by focusing on applying the Bible to life. It included historical background and doctrinal discussion, but with the emphasis on practical application.

As the NLT text was being developed, the Bible team wondered if the Life Application Study Bible would serve as the ideal study Bible for the new text. But as time went on, it became clear that we wanted to develop a study Bible that would focus less on drawing conclusions about application and more on helping readers understand the Bible text in its original historical and cultural context, so that they could grasp the significance of Scripture for themselves. There is only so much space in a study Bible. So we set out to develop a study Bible, complementary to the Life Application Study Bible, that would focus on the meaning of the Bible text in its own original context.

In 1996, the NLT was published. I started at Tyndale in February 1997. By April 1998, the Bible editorial team was talking about Tyndale’s desire to produce a study Bible to support the NLT, and thinking together about what the NLT Study Bible should include. We were also talking about what was needed in the world of study Bibles.

There have traditionally been three general categories of study Bibles, those that focus primarily on (1) information, (2) systematic doctrine, or (3) application and devotional reflection.

As we looked around in the late 1990s, very few Study Bibles focused on meaning in context. My first memo about the NLT Study Bible is dated May 18, 1998, and contains the following paragraph:


We see a need on the market for a study Bible which handles the meaning and message of each section of Scripture — not just technical details about words and phrases. Most study Bibles don’t provide this kind of “big picture” help for readers. Because the NLT is meaning-focused, we have a prime opportunity to make the meaning and message of the Bible clear to our readers.
Many study Bibles give short shrift to the world of the Bible—the historical context in which Scripture was first written and read. As a result, people tend to understand the Bible in terms of their own world, not the world in which it was written. We saw a need for a study Bible that would vigorously engage in explaining that world, and what the Bible first meant in it. When people grasp what the Bible meant to its first readers, they are in a good position to understand what it means for them.

We also found that the aim of many study Bibles is to help readers grasp and embrace the doctrinal system of the author of the study materials. We saw the need for a study Bible that would help readers understand the theological meaning of Scripture without forcing Scripture into a doctrinal system. We wanted to help readers of all persuasions to deepen their own systematic understanding of Scripture. Finally, we saw that there was a need for a serious Study Bible to support the NLT text. We could see the success of the Life Application Study Bible and how useful it was for so many people. At the same time, we saw a need for a study Bible that would help readers move more deeply into the world of the Bible and biblical study, using the NLT.

In 1999 and 2000, I began developing early prototypes of the content features of the NLT Study Bible. We received extensive feedback from Tyndale executives about the prototypes—some of the early prototypes really needed work! By December 2000, we were ready to begin working on it, but we needed to find someone who would spearhead the development. Not having had as much experience with long projects as some of the others at the table, in my youthful exuberance I rashly spoke up: “I’ve thought that’s something that I could do.” And so, with handshakes and well-wishes all around, I began working on the NLT Study Bible full time.

On Friday, April 25, 2008, the NLT Study Bible was finally finished and sent to the printer, after what could be calculated as a ten-year development process, from first conception to manufacturing. Now the marketing, sales, and publicity teams are going full tilt to get the word out to the public. The NLT Study Bible is scheduled to be available in stores in September, 2008.

Many thanks to all who have had a
hand in the creation of this study Bible,
and most of all to the Lord of heaven and
earth, who gave us his word and spirit
so generously.

posted by Sean Harrison at 1:06 PM
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About the Author
I am a senior editor in Bible and reference product development at Tyndale House Publishers. I started my editing career at Tyndale in February 1997. I hold a BA from Wheaton College in Ancient Languages, and an MA from the University of Illinois in TESOL (teaching English to speakers of other languages).

From 2001 to 2008 I served full-time as the General Editor for the NLT Study Bible. My role was to spearhead the development process, from designing the prototype and working out the features in dialog with Tyndale leadership, to hiring the contributing scholars, editors, artists, and scholarly reviewers, to interacting with all of that creative work, to editing the notes and features, to overseeing the typesetting and the delivery of the final files to the printer. It was a wild ride. Along the way I learned a lot, but even more important, I made a lot of friends with some of the most incredible and wise people that I have ever known (see Contributors).

I am new to blogging, with this blog being my first attempt at the medium.

My personal homepage is SeanHarrison.org, which has mostly been neglected while I have been working on the NLT Study Bible. There you can find out about some of my other hobbies.
posted by Sean Harrison at 1:25 PM
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About This Blog
With the launch of the NLT Study Bible coming up in September, I (Sean Harrison; see “About the Author”) suddenly have a little time for the first time in a long time. Our team decided to have me to use some of that time to talk with you about this study Bible. I want to discuss its contents, its purposes, and its fulfillment of those purposes. I want to address questions that arise as people use the NLT Study Bible in their walk with God. I want to hear what we have done well (yes, of course!), and perhaps more important, ways that we can do better.

Some of the things that I plan to post about including the following:

  • Examples of some of the great features in the NLT Study Bible.
  • The “inside scoop” on the development process.
  • Notable developments in the world of biblical scholarship or Bible translation, possibly with discussion of the NLT Study Bible’s handling of the issue.
  • Repeated queries (and complaints!) about the study materials, received through our customer service department and through the comments on this blog.
  • Interviews with contributing scholars and editors.
  • Honorable mention of developments in other study Bibles as they relate to the NLT Study Bible.
  • Notices of interesting posts by others about the NLT Study Bible.
Please feel free to comment on any of the posts that you read here. I will be posting commenting guidelines and a comment moderation policy.

In the meantime, I am looking forward to hearing from you and talking with you about the NLT Study Bible, both now in the summer months before launch, and after it is publicly available.
posted by Sean Harrison at 10:05 AM
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