Young's Literal Translation of the Bible

 Denne oversettelsen er basert på en Masoretiske Hebraiske teksten i GT, og Textus Receptus i NT.

Det spesielle med Young's oversettelse er at han er knallhard på at de grammatiske formene i grunntekstene, SKAL oversettes med tilsvarende former i den utgaven man vil presentere. Hvis ikke, er det IKKE en ekte oversettelse.

Dette blir da selvsagt en bibelutgave som er noe tungrodd, men som du kan bruke i teologiske studier dersom du behersker engelsk godt nok.

Her er ett eksempel, fra Hebreerbrevet kapittel 1:

1:1	In many parts, and many ways, God of old having spoken to the fathers in the prophets,
1:2	in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages;
1:3	who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might -- through himself having made a cleansing of our sins, sat down at the right hand of the greatness in the highest,
1:4	having become so much better than the messengers, as he did inherit a more excellent name than they.
1:5	For to which of the messengers said He ever, `My Son thou art -- I to-day have begotten thee?' and again, `I will be to him for a father, and he shall be to Me for a son?'
1:6	and when again He may bring in the first-born to the world, He saith, `And let them bow before him -- all messengers of God;'
1:7	and unto the messengers, indeed, He saith, `Who is making His messengers spirits, and His ministers a flame of fire;'
1:8	and unto the Son: `Thy throne, O God, `is' to the age of the age; a scepter of righteousness `is' the scepter of thy reign;
1:9	thou didst love righteousness, and didst hate lawlessness; because of this did He anoint thee -- God, thy God -- with oil of gladness above thy partners;'
1:10	and, `Thou, at the beginning, Lord, the earth didst found, and a work of thy hands are the heavens;
1:11	these shall perish, and Thou dost remain, and all, as a garment, shall become old,
1:12	and as a mantle Thou shall roll them together, and they shall be changed, and Thou art the same, and Thy years shall not fail.'
1:13	And unto which of the messengers said He ever, `Sit at My right hand, till I may make thine enemies thy footstool?'
1:14	are they not all spirits of service -- for ministration being sent forth because of those about to inherit salvation? Og her kommer noen ord om Young sin oversettelse, kopiert fra Wikipedia: The Literal Translation is, as the name implies, a very literal translation of the original Hebrew and Greek texts. The Preface to the Second Edition states, If a translation gives a present tense when the original gives a past, or a past when it has a present; a perfect for a future, or a future for a perfect; an a for a the, or a the for an a; an imperative for a subjunctive, or a subjunctive for an imperative; a verb for a noun, or a noun for a verb, it is clear that verbal inspiration is as much overlooked as if it had no existence. THE WORD OF GOD IS MADE VOID BY THE TRADITIONS OF MEN. [Emphases in original.] Therefore, Young used the present tense in many places in which other translations use the past tense, particularly in narratives. For example, the YLT version of Genesis begins as follows: 1   In the beginning of God's preparing the heavens and the earth— 2   the earth hath existed waste and void, and darkness on the face of the deep, and the Spirit of God fluttering on the face of the waters, 3   and God saith, 'Let light be;' and light is. 4   And God seeth the light that it is good, and God separateth between the light and the darkness, 5   and God calleth to the light 'Day,' and to the darkness He hath called 'Night;' and there is an evening, and there is a morning—day one. 6   And God saith, 'Let an expanse be in the midst of the waters, and let it be separating between waters and waters.' 7   And God maketh the expanse, and it separateth between the waters which under the expanse, and the waters which above the expanse: and it is so. 8   And God calleth to the expanse 'Heavens;' and there is an evening, and there is a morning—day second. 9   And God saith, 'Let the waters under the heavens be collected unto one place, and let the dry land be seen:' and it is so. 10   And God calleth to the dry land `Earth,' and to the collection of the waters He hath called 'Seas;' and God seeth that good. 11   And God saith, 'Let the earth yield tender grass, herb sowing seed, fruit-tree (whose seed in itself) making fruit after its kind, on the earth:' and it is so. 12   And the earth bringeth forth tender grass, herb sowing seed after its kind, and tree making fruit (whose seed in itself) after its kind; and God seeth that good; 13   and there is an evening, and there is a morning—day third.[2] Young's Literal Translation in the 1898 edition also consistently renders the Hebrew tetragrammaton (divine name) throughout the Old Testament as "Jehovah", instead of the traditional practice of representing the tetragrammaton in English as "LORD" in small capitals, but editions prior to 1898 do say "LORD" in small capitals. Assessment[edit] Young's translation is closer to the Hebrew than the better-known versions of this passage in English. The Revised Standard Version (RSV), which is based on Biblia Hebraica Stuttgartensia, for example, treats verses 1–3 in this way: 1   In the beginning God created the heavens and the earth. 2   The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. 3   And God said, "Let there be light"; and there was light.[3] Young's usage of English present tense rather than past tense has been supported by scholars ranging from the medieval Jewish rabbi Rashi (who advised, "[I]f you are going to interpret [this passage] in its plain sense, interpret it thus: At the beginning of the creation of heaven and earth, when the earth was (or the earth being) unformed and void . . . God said, 'Let there be light.'") to Richard Elliott Friedman in his translation of the Pentateuch in The Bible with Sources Revealed (2002).[4] The translation is not perfectly literal. It renders one passage as "And on the first of the Sabbaths" while it translates another as "And on the first of the week" even though the two phrases are identical in the Greek texts. To quote the preface "Every effort has been made to secure a comparative degree of uniformity in rendering the original words and phrases. Thus, for example, the Hebrew verb nathan, which is rendered by the King James' translators in sixty-seven different ways... has been restricted and reduced to ten, and so with many others. It is the Translator's ever-growing conviction, that even this smaller number may be reduced still further.” David Dewey, in A User's Guide to Bible Translations, mentions that Young's "method of translating Hebrew tenses makes his Old Testament in places virtually unreadable."[5] Eternity or age[edit] Another important feature of YLT is its treatment of the Hebrew word olam and the Greek word αιων. These two words have basically the same meaning, and YLT translates them and their derivatives as “age” or “age-enduring”. Other English versions most often translate them to indicate eternality (eternal, everlasting, forever, etc.). However, there are notable exceptions to this in all major translations, such as : "I am with you always, to the end of the age” (NRSV), the word "age" being a translation of aion. Rendering aion to indicate eternality in this verse would result in the contradictory phrase "end of eternity", so the question arises whether it should ever be so.[6] Proponents of universal reconciliation point out that this has significant implications for soteriology and the problem of hell.[7] However, "age" and "age-enduring" imply indeterminacy which may be either timeless and atemporal or pertaining to an indefinite period of time, the former (but not the latter) meaning having been acquired by the words "eternity" and "eternal". While it has been argued that "eternity" and "eternal" also have other meanings including "endless period of time" and "endless in time" respectively,[8][9] this is rarely the case in late antique texts, where the word aidiois would be used to designate endless duration.[10] Compare the following sets of verses of scriptures (quoted from YLT with words corresponding to "age" or "age-enduring" marked in bold: Rom And to Him who is able to establish you, according to my good news, and the preaching of Jesus Christ, according to the revelation of the secret, in the times of the ages having been kept silent, Rom and now having been made manifest, also, through prophetic writings, according to a command of the age-enduring God, having been made known to all the nations for obedience of faith— Rom to the only wise God, through Jesus Christ, to him [be] glory to the ages. Amen. 2Tim who did save us, and did call with an holy calling, not according to our works, but according to His own purpose and grace, that was given to us in Christ Jesus, before the times of the ages, John for God did so love the world, that His Son—the only begotten—He gave, that every one who is believing in him may not perish, but may have life age-enduring. Tit upon hope of life age-enduring, which God, who doth not lie, did promise before times of ages, Gal who did give himself for our sins, that he might deliver us out of the present evil age, according to the will of God even our Father, Gal to whom [is] the glory to the ages of the ages. Amen. Matt And mayest Thou not lead us to temptation, but deliver us from the evil, because Thine is the reign, and the power, and the glory—to the ages. Amen. Matt And whoever may speak a word against the Son of Man it shall be forgiven to him, but whoever may speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is coming. Matt And these shall go away to punishment age-enduring, but the righteous to life age-enduring.' Luke and he shall reign over the house of Jacob to the ages; and of his reign there shall be no end.' Luke who may not receive back manifold more in this time, and in the coming age, life age-enduring.' Jeg personlig har hittil ikke mye erfaring med YTL, så jeg må selvsagt sette meg bedre inn i dette stoffet. Men denne måten å oversette på ble brukt av mine venner fra Kristiansand: Helge Evensen og Egil Rogne, da vi startet opp det nordiske bibelselskap rundt 1992, og promoterte textus receptus. Jeg var av den oppfatning at man skulle lage en mer lettlest bibelutgave, mens mine 2 venner fra Sørlandet insisterte på denne type oversettelse. Som, igjen, er grei for en teolog eller en avansert bibel-student, men som ikke er attraktiv for folk flest som ikke har noe forhold til verken Jesus eller Bibelen på forhånd. Ettersom de insisterte på en sånn utgave, ble dette forkastet av sponsorer fra USA som i utgangspunktet ville støtte en norsk bibel basert på textus receptus. Det er dog veldig interessant å lese