Year: 2019

by Dr. Daniel Block, NLT Bible Translation Committee and Gunther H. Knoedler Professor Emeritus of Old Testament, College

I will never forget the meeting at the airport hotel in the late 1980s. With the encouragement and blessing of Kenneth Taylor ’38, Litt.D. ’65, I and five other biblical scholars were there to discuss a revision of The Living Bible. Ken had produced this work, a paraphrase of the American Standard Version, specifically to communicate biblical truth to his children. We all know what happened. The Living Bible became much more than an aid for promoting spiritual growth in one family in Wheaton, Illinois. With Ken’s determination to cast the Scriptures in language and forms that people actually speak and understand, it broke down barriers between the sacred text and modern readers.

Ken Taylor was sharply criticized, and in many circles The Living Bible was viewed as a sinister project that not only represented idiosyncratic interpretations of one individual, but with its loose renderings of treasured texts also undermined the authority of the Scriptures. For his part, Ken felt that scholars often were more interested in preserving formal equivalence in translation than actually communicating the Scripture’s life-giving message. Nevertheless, Ken authorized the leaders in his company, Tyndale House Publishers, to engage evangelical biblical scholars to address the problems the critics had raised.

We spent that first weekend asking each other what it was about The Living Bible that gripped the imagination of millions of people in the English-speaking world, and exploring how that quality could be preserved even as we addressed the problems that many—especially biblical scholars—had with Ken Taylor’s work. The decision was made to appoint a Bible Translation Committee (BTC) that included six biblical scholars (general reviewers) to lead the project. In addition, three scholars would assist in drafting a base translation of one or more books for the BTC to discuss and approve. Unlike the original Living Bible, which was a paraphrase, this New Living Translation (NLT) would be a true translation, based off the original Hebrew and Greek. Since all translation involves interpretation, however, sometimes we on the committee would disagree on how a passage was rendered; but after a discussion a vote would be called, and in the end the majority ruled.

Although the translation philosophy underlying the NLT is generally classified as a dynamic equivalence theory, for us the question was more practical: If this biblical book were written today, how would the author have written it? The question applies both to vocabulary and syntax. Formal translations (“word for word”) are not necessarily more accurate, because few words in any source language have the same semantic range as the words in the target language. Jesus’ quotation of Deuteronomy 6:5 demonstrates that the Savior himself had adopted NLT’s translation theory:

How could Jesus render a statement that had three critical elements in the Hebrew original with four Greek words? The answer is obvious when we realize that Hebrew leb cannot be fully represented with a single word “heart.” In almost half the occurrences in the Old Testament, the word represents primarily the seat of thought, rather than the seat of the will or emotion. Therefore to represent it with only one word in the target language is to skew the meaning, which apparently led Jesus to add “with all your mind” at the end. Here a word for word translation would have been lexically precise, but inaccurate in meaning.

The first edition of the NLT was formally celebrated in 1996, and a thoroughly reworked version was published in 2004. More than 27 million copies of the NLT have been sold over the past sixteen years. As a participant in this project almost from the beginning, I must say there is no greater honor than to be involved in the communication of the Word of God, and there is no greater blessing than to hear the stories of those for whom the Scriptures have come to life, and actually for whom the Scriptures have brought them to new life in Christ Jesus.

This article was originally published in the winter 2013 issue of Wheaton magazine, a publication of Wheaton College (IL). www.wheaton.edu/magazine

Note from the Christian Basics Bible

“These are the commands, decrees, and regulations that the Lord your God commanded me to teach you. You must obey them in the land you are about to enter and occupy, and you and your children and grandchildren must fear the Lord your God as long as you live. If you obey all his decrees and commands, you will enjoy a long life. Listen closely, Israel, and be careful to obey. Then all will go well with you, and you will have many children in the land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you. Listen, O Israel! The Lord is our God, the Lord alone. And you must love the Lord your God with all your heart, all your soul, and all your strength.” Deuteronomy 6:1-5, NLT

With Israel about to enter Canaan, with its many religions and various gods and idols, Moses needed to underline that there was only one true God: “Listen, O Israel! The Lord is our God, the Lord alone” (Deuteronomy 6:4).

In declaring the uniqueness of Israel’s God, Moses was affirming what the Bible says from the beginning. “In the beginning God . . .”—not a god, or the gods, but God. This belief in one God lay at the heart of Israelite faith—though sometimes they would forget that and so would be challenged by the prophets (e.g., 1 Kings 18:16-18; 2 Kings 17:7-20).

In light of this affirmation of the uniqueness of God, Israel was called, first, to have no other gods (Deuteronomy 5:6-7) and not to make any idols that might lead them astray (4:15-19; 5:8-10), and second, to “love the Lord your God with all your heart, all your soul, and all your strength” (6:5). Why? Because if there were no other gods, they need not keep anything in reserve to offer to them. Why? They simply do not exist.

Jesus himself said that this commandment, to love the one God with all our heart, soul, mind, and strength, was the greatest of all the commandments, and that it, along with the commandment to love our neighbor as ourselves, was the basis of God’s entire law (Matthew 22:37-40).

Look inside the Christian Basics Bible

Do we make the Bible too hard? Or do we think that because the Bible is our foundational truth it should be hard to validate its immense meaning? The Bible is what we build our lives and faith on. We need to be grounded in the Word, and God in his wisdom delivered it to us in letters, poems, books of history—ways that we could understand and that would bring us closer to him. But in our attempt to go deeper, have we created barriers to the powerful simplicity of reading God’s Word?

Immerse: The Bible Reading Experience was born out of the necessity to help people engage or reengage with God’s Word. Hundreds of people stop reading their Bibles every day, and if we aren’t reading God’s Word, how can we build our lives on its truth? Without Bible reading, lives are not being built on that foundational rock and are instead resting on the shifting sands of others’ beliefs and cultural norms.

Immerse focuses on three core ideas: reading a naturally formatted Bible, reading at length, and having unmediated discussions about it together. By simply reading and then gathering once per week in “book club” style groups, people have a place to voice their questions, talk about their concerns, and celebrate “aha!” moments together.

Each Immerse experience is designed to take a group through a significant portion of the Bible in eight weeks. It’s intentionally uncomplicated. It simply gives people the opportunity to read the Bible, discover its story, and journey through it with their community. By returning to a more natural Bible reading experience, we believe people can truly read and understand God’s Word.

We’re delighted that entire church congregations, small groups, book clubs, families, and even unexpected communities (read how Immerse is being used in Angola Prison) across the country are reading Immerse together. By creating an environment where people feel encouraged to share, it invites people into a better understanding of God’s Word and a deeper relationship with him and each other.

Learn more about Immerse.

by Paul Caminiti, Institute for Bible Reading

Angola Prison, nicknamed “The Alcatraz of the South,” is one of the world’s most notorious prisons. Located outside Baton Rouge, LA, it’s the largest maximum-security prison in the country, with the property bigger in area than Manhattan. It began in the mid-1880s as a slave plantation, named “Angola” after the African country from which most of the slaves came.

When Angola was converted to a state prison in 1901, the inhumane practices from the slave plantation carried over. Convicts were frequently abused, underfed, and subjected to unregulated violence. Prisoners were often worked to death under the harsh conditions.

I was recently invited to Angola to present Immerse: The Bible Reading Experience to the 28 Protestant churches that operate inside the prison. Thanks to a partnership with New Orleans Baptist Seminary, there is a seminary program within the prison that has trained and ordained over 100 prisoner-pastors.

Our relationship with Pastor Jim Cymbala at The Brooklyn Tabernacle (BT) opened the door at Angola. (Hear what Pastor Cymbala has to say about Immerse.) After Immerse was successfully launched to 5,000 people at BT, Pastor Cymbala caught a vision for Immerse in Angola. BT has a long partnership with Angola, with groups traveling there every year to visit the prison hospital and minister to the men on death row.

Louisiana has one of the strictest penal codes in the country. Nine out of ten prisoners will die there, either by execution or by natural death. Many of the men I met committed crimes when they were teenagers and will never taste freedom again.

There is a long history of violence and abuse at Angola. I talked to men who told me how before going to bed, they would stuff magazines under their T-shirts and into their shorts to keep from being stabbed to death in their sleep.

We toured a housing unit referred to as “Red Hat,” named after the red paint-coated straw hats that its occupants wore when they worked in the fields. The building, located next door to the execution chamber and electric chair, consisted of 30 cell blocks. Each cell measured 5 feet by 7 feet, with a cement bunk and no mattress. Dinner was served in stinking buckets splashed onto the floors. During times of overcrowding, fifteen prisoners, often naked, were pressed into a single cell. Red Hat officially closed in 1972.

In 1995, a work of redemption began with a new warden, Burl Cain. Cain adopted the posture that if you treat people like animals, they’ll act like animals. He built several dormitory-like units where inmates could move for good behavior. He started a rodeo where prisoners could become cowboys for a day and where artistically-gifted inmates could sell their creations to the 10,000 spectators who come for the rodeo. It was Warden Cain who invited New Orleans Baptist Seminary into the prison.

The presence of Christ’s church in Angola has been palpable. The most violent prison in America went from 1,387 assaults in 1990 to 371 assaults in 2012.

Immerse immediately captured the imagination of lead chaplain Jim Rentz. A Bible in the New Living Translation that was easier to read, with no chapters and verses and with the books in a better historical order. He also liked that Immerse is more of a book club than a Bible study.

Chaplain Rentz told me there’s lots of good preaching in the churches, but structurally it’s always been very top-down. Immerse provides what’s been missing: the invitation for the inmates to simply read and dialogue together. Another chaplain, Liz McGraw, is excited. “The churches have been pretty siloed,” she told me, “but Immerse offers us the opportunity to come together as one, all different denominations, to read God’s Word!”

But how would the pastors react? I was able to present and explain Immerse to them for about 90 minutes. During my presentation I sensed they were tracking with me, but then came the moment of truth. With some trepidation I asked for a show of hands: “Who is interested in taking this to their church?” Without hesitation, all 28 hands shot up. We’re all in.

Later that night, to a packed house, I shared the Immerse vision with a larger group of 400-500. The meeting ended, and I was swarmed with inmates who were full of questions, wanting to know when the Bibles would arrive. There were tears. The hope of the gospel and the power of the Scriptures has shone a light into the darkness at Angola.

This year, all 28 Angola churches are reading the New Testament together with Immerse: Messiah.

This is a powerful story in the making, but it needs your prayers. Already we’re seeing the domino effect. A large state prison in Michigan, upon hearing about Angola, has launched Immerse to 300 inmates.

“The Spirit of the Sovereign Lord is upon me, for the Lord has anointed me to bring good news to the poor. He has sent me to comfort the brokenhearted and to proclaim that captives will be released and prisoners will be freed.” ~ The prophet Isaiah

Learn more about Immerse

Learn more about the Institute for Bible Reading

Today is Founder’s Day at Tyndale House Publishers. We are so thankful for the amazing legacy that Ken Taylor left for us not only as a company but as men and women who are children of God. The following is an excerpt from his journal just prior to the publishing of Living Letters. Please pray for us as we carry on the mission God first placed in the heart of Ken Taylor.

April 11, 1962

“Now, after the last seven years of rather intensive use of ‘non-working hours’—vacations, evenings, commuting—and after seven major revisions, a paraphrase of the NT epistles is ready and at the printers. In an earlier edition of the manuscript (on Romans) Harpers tentatively accepted it, then were advised that evangelicals would not buy a paraphrase, so dropped it. At that time, before they were considering it, I prayed heartily for guidance as to whether to send it to them, give it to Moody Press, even publish it privately, etc., and then decided to try Harper—and if they accepted or rejected it to be guided onward accordingly. . . .

Perhaps a word should be said here about my purpose and reason for writing this paraphrase. It is because of my ever-present difficulty in gleaning much from the epistles because the meaning of the writers does not flow into my mind and heart. It is often concealed, this river of life, beneath a hard crust of terminology that is technical and of logic that is not always evident, and of seemingly disjointed comments that are really parts of a sequential thought. I realize that this explanation would be vague and inadequate to those who love the Greek, the King James or the RSV, but none of these are free from many blocks and stoppages.

Three-quarters of the expository sermons, SS lessons and commentaries, I believe, are to explain what the writers mean by what they are saying, by the words they have used. A paraphrase tries to expose this meaning, extracting it from the words. What they meant was very clear to them, but sometimes for me they do not speak clearly, and after finally understanding, I have re-said it in a way that makes it clear to me, that is, I have paraphrased it. It seems like people usually don’t enjoy the epistles much, because they find them “hard going”—hard to understand without digging through the wording. This is still true with modern translations, for the thought and sequence often remain obscure or too complex and intense, as in much of Romans.

For those who will study it enough to get the meaning there is no problem. But many new Bible readers don’t do this. I hope the paraphrase will help them, or at least as an introduction to what the apostles were saying. How it could radically change lives if people read the epistles with ease and understanding. When one gets through to the meaning, it is simple enough, and usually this getting through is not really as hard as it may seem. But too few people get into it, and their lives are immeasurably impoverished because it looks hard or they lose track of the main ideas while digging nuggets here or there . . . Does this need to be? A new application, yes, but why not get all the thoughts out into the open rather than having to ‘discover’ them?”

Excerpt from Ken Taylor’s journal written in 1962-64. The entry is dated April 11, 1962. This was three months before the publication of Living Letters, the event that marked the beginning of Tyndale House Publishers. At this time, Ken was the director of Moody Press in Chicago.

The Slimline Center Column Reference Bible includes over 200 Hebrew and Greek word studies throughout the Bible text. These word studies give readers a glimpse into the inner workings of the New Living Translation and open a small window to the original languages of the Bible.

How to Do Word Studies with the Slimline Center Column Reference Bible
While reading through the Bible text, you will find at various places a superscript letter attached to the front of an English word. In the cross-reference column, there is a transliteration of the Hebrew or Greek word or phrase that underlies the translation at that point, along with the Strong’s number(s) in parentheses and the location of the next reference in that Hebrew or Greek word chain. If you follow the reference chain, eventually you will read through all of the marked instances of that word or group of words in the entire study Bible. Doing so is a good way to
begin doing Hebrew and Greek word studies.

Another way to use the tool is to systematically study a particular word from those listed in an NLT Slimline Center Column Reference Bible. In these Bibles we have listed and defined all of the words that are included in the Hebrew and Greek word-study chains. The references in the chains are selective and do not represent all of the places where a Hebrew or Greek word occurs in the Bible; we chose a limited number of instances in order to show the variety of usage for a given term or group of terms. If you want to do a complete study of a biblical word, it would be a good idea to read most or all instances, which you can find with Strong’s Concordance or a similar tool.

You can take your study of Hebrew and Greek words further by obtaining a copy of Strong’s Exhaustive Concordance of the Bible. Dr. James Strong first published his exhaustive concordance of the King James Version in 1890, and the system he created for referring to every individual word in Hebrew and Greek by a number has been tremendously helpful for English readers who want to do word studies in the original languages. The Strong’s numbering system has become the de facto standard for English language word-study tools. There is a wide variety of other publications and software tools available with which you can take your study of any Hebrew or Greek term further.

The dictionary and index in an NLT Slimline Center Column Reference Bible is organized using the Strong’s numbering system, named for the system used in Strong’s Concordance. For any word you find while reading the text, you will simply have to use the Strong’s number to find the brief definition and full chain. Please note that there are separate numbers and lists for the Hebrew words in the OT and the Greek words in the NT.

If you follow the entire word chain, note each context in which the word occurs and how it has been translated. You will get a good feel for the range of uses that each word can have, and you will get a unique glimpse into the inner workings of the NLT.

Hebrew and Greek Word Studies
Because the Bible was originally written in ancient languages that are quite different from our own, the Hebrew and Greek words of the original text are often seen as strange and wonderful. Sometimes, Greek and Hebrew words are portrayed as though they are somehow a special or “divine” language containing more significant meaning than normal languages like English. In truth, biblical Greek and Hebrew are normal human languages, with words that are similar to the words of any language.

Words are complex animals. Consider, for example, the word animal in the previous sentence. In most contexts, that word conjures up images of wildlife. In this particular instance, however, it means something quite different. Words have a dynamic relationship to meaning, neither confined to a dictionary entry nor free to mean anything at all. Few readers whose mother tongue is English would have misunderstood the meaning of the sentence, “Words are complex animals,” but it could certainly cause confusion for a reader whose knowledge of English is minimal.

When confronted with a word from any foreign language, especially an ancient one like the Hebrew or Greek of the Bible, people can misunderstand if they aren’t careful to study the word in a way that makes sense with how language is used. Some common mistakes that are made in studying words in the biblical languages include the following:

◆◆ Assuming a word means more than it does. When faced with the range of meanings a given word can have, sometimes interpreters are tempted to think that every instance of that word contains all of the possible meanings.
While it is true that sometimes a writer will purposefully use a word to mean more than one thing, it is not common. Normally, a word has one meaning in a given context. For instance, the Hebrew zera‘ (2233) can mean “seed” or “offspring,” but only rarely would both meanings apply to one specific use of the word. An important part of original-language Bible study is to discern which meaning a term probably has in a given context.

◆◆ Understanding words by their roots. Many words share common roots, but this does not necessarily mean their meanings are related. The meaning of a word is related to how it is used in the language, not where it came from. The Greek ekkle¯sia (1577) comes from two words that mean “to call” (kale¯o) and “out of” (ek). This does not mean that ekkle¯sia means “called out of,” any more than the English word goodbye means “it’s good that you’re leaving.” It is important to understand the meaning of the word from its usage rather than its roots.

◆◆ Confusing synonyms. Many words share common meanings, or at least have very similar meanings in specific contexts. An example in English is “choose” and “select.” In many cases, the difference is negligible, and a
writer could choose between them without changing the meaning at all. But in some contexts the selection is meaningful. In this tool, we sometimes string synonyms together in a single chain, but that does not mean they are completely interchangeable. Each word must be considered on its own terms in each context.

◆◆ Failing to appreciate the difference between words and concepts. Words are only tools to communicate meaning, so any one word will never be sufficient to get a complete picture of an important concept. If you want to understand the concept of “truth” in the Bible, Hebrew ’emeth (0571) is a good place to start, but to limit study to a word alone will miss important components of the biblical picture of truth. Each concept must be studied as whole, going beyond the study of words.

To get started on your word study pick up a NLT Center Column Reference Bible.

Taken from the HelpFinder Bible

If you’ve ever spent two hours stuck in traffic or held a crying baby at 2:00 a.m., you know something about patience. According to the Bible, patience is a form of perseverance that allows us to respond to frustrating circumstances with grace and self-control. Contrary to popular opinion, patience is not merely a personality trait but instead is a byproduct of the Holy Spirit’s presence and work. Let’s see what the Bible has to say about growing in patience.

How can I grow in patience?

• JAMES 5:7 | Consider the farmers who patiently wait for the rains in the fall and in the spring. They eagerly look for the valuable harvest to ripen.
Whether you’re waiting for crops to ripen, a traffic jam to unsnarl, a child to mature, or God to perfect you, you can grow in patience by recognizing that these things take time and there is only so much you can do to speed them up. A key to understanding God’s will is to understand God’s timing.

• EXODUS 5:22 | Then Moses went back to the Lord and protested, “. . . Why did you send me?”
Focusing less on your agenda and more on God’s agenda for you will provide a big picture perspective and help you be more patient.

• PSALM 40:1 | I waited patiently for the Lord to help me, and he turned to me and heard my cry.
Prayer is a necessary tool in developing your patience and giving you God’s perspective on your situation.

• HABAKKUK 2:3 | “If it seems slow in coming, wait patiently, for it will surely take place. It will not be delayed.”
Patience can actually give you an attitude of anticipation for each new day. If God is going to do what is best for you, then his plan for you will be accomplished on his schedule, not yours. Keeping that in mind, you can actually become excited about waiting for him to act, anticipating what good thing he will work in your life that is just right for you at the present time.

• GALATIANS 5:22 | But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience.
The more you let the Holy Spirit fill and inspire you, the more patient you will become. All fruit takes time to grow and mature, including the fruit of the Holy Spirit.

• 1 CORINTHIANS 13:4 | Love is patient and kind.
Patience is one of the evidences of love.

• ROMANS 8:25 | But if we look forward to something we don’t yet have, we must wait patiently and confidently.
Patience is produced by the hope a believer has in God’s plans, especially his eternal plans. When your long-range future is totally secure, you can be more patient with today’s frustrations.

• 2 TIMOTHY 2:24 | A servant of the Lord must not quarrel but must be kind to everyone, be able to teach, and be patient with difficult people.
God develops patience in you through your relationship with others. Abrasive relationships teach you to patiently endure. Even in loving relationships patience is necessary.

• ROMANS 5:3-4 | We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation.
God uses life’s circumstances to develop your patience. You can’t always choose the circumstances that come your way, but you can choose how you will respond to them.

by Jim Jewell, NLT Communications Director

Bible reading is showing an enormous uptick in the most unlikely of places: prisons.

To keep their minds sharp and their hearts encouraged, many prisoners turn to reading, but reading materials are often in high demand and low supply, especially personal Bibles.

According to a recent survey of prison chaplains conducted by Prison Fellowship, most prisoners do not have easy access to individual Bibles.

To help meet this need, Tyndale House Publishers has partnered with Prison Fellowship to offer free Inside Journal NLT Life Recovery Bibles to prisoners who request them by mail. Inside Journal^® is Prison Fellowship’s quarterly newspaper for men and women behind bars.

Since the release of the special edition prison editions of the Life Recovery Bible in July 2018, more than 10,000 copies have been provided to prisoners across the country.

Offered in English and Spanish, the Bibles are easy to read and understand. Each Bible includes supplemental content that’s relevant to prisoners. The large-print format is invaluable to the aging prison population, and in cases where cell lighting is poor.

Over the years, Inside Journal has received numerous letters from men and women behind bars longing to receive their own Bible. Here are a few examples:

 “I was really wondering if you could please send one [Inside Journal Bible] to me please. I have no one to send me any Bible or mail, and I would really appreciate it. I used to be a drug addict, and I think the recovery Bible will help with my new journey with the Lord.” —Michael, Florida

“I had my own Bible, but I got transferred [to a different prison] and I wasn’t allowed to bring my belongings along with me. … I miss my Bible that kept me busy, kept me learning, and how to forgive and love. I never read the Bible until I came to prison this third time around, and what I can say is what a learning experience it is.” —Wilson, Pennsylvania

“Hello brothers, God bless you. My name is Abraham and I’m in prison. I first met God here in the prison, and so I believe God has a purpose for me in this place, and I’m glad I came. I would like [an Inside Journal Bible] please. Because right now I do not have [a Bible]. Thank you so much, and may God bless you.” —Abraham, Florida

 “I had my own Bible, but I got transferred [to a different prison] and I wasn’t allowed to bring my belongings along with me … I miss my Bible that kept me busy, kept me learning, and how to forgive and love.”

###

Since its founding in 1962, Tyndale House Publishers has been a voice to trust for generations of readers. Today, Tyndale is one of the largest independent publishers in the world. Tyndale’s mission is to make the Bible accessible to as many people as possible in language that they can relate and respond to. Tyndale publishes the Holy Bible, New Living Translation (NLT) and offers nonfiction books that equip readers with Christ-centered insight, counsel, and life-improving stories. In addition, Tyndale publishes fiction from fresh, new voices and celebrated authors alike, capturing the imagination of millions of readers. With a deep understanding of the importance of nurturing future generations, Tyndale also publishes children’s products that make God’s Word and wisdom come alive.

Prison Fellowship® is the nation’s largest Christian nonprofit serving prisoners, former prisoners, and their families, and a leading advocate for criminal justice reform. The organization was founded in 1976 by Charles Colson, a former aide to President Nixon who served a seven-month sentence for a Watergate-related crime. Today, Prison Fellowship brings restoration to those affected by crime and incarceration nationwide by facilitating prisoners’ transformation, supporting prisoners’ families and returning citizens, and advocating for a criminal justice system that reflects the God-given dignity and potential of each life. Through an awakening to new hope and life purpose, those who once broke the law are transformed and mobilized to serve their community, replacing the cycle of crime with a cycle of renewal.

Taken from the Africa Study Bible

A Swahili proverb says, Muvumbo wa kañonyi ye witubula
kajo ko aja, meaning, “The beak of the bird is what tells us
the things it eats.” In other words, the kind of person that you
are is shown by your words.

Psalm 77 is a typical psalm of lament. The writer is in
deep trouble and crying out to God. Like a bird’s beak, the
psalmist’s own words describe him as crying out and shouting
(Psalm 77:1), troubled (Psalm 77:2), moaning (Psalm 77:3),
searching for God (Psalm 77:2), longing for help (Psalm 77:3),
and so distressed he cannot pray or sleep (Psalm 77:4). Some
Christians think that showing these kinds of emotions is a lack
of faith, that a person of deep faith only expresses positive
emotions like joy and peace. Some people teach that the
emotional words found in this psalm show that a person is
spiritually weak and does not trust God. But the psalms of
lament teach us something different. The very fact that over
one-third of all the Psalms are laments or complaints shows
us that God is ready to hear our cry. He chose to include an
important number of these kinds of prayers in his holy Word
so we could learn how to express our distress.

Lament psalms follow a pattern with certain characteristics,
some of which can be seen in Psalm 77. Four of the main
parts are calling out to God and asking for help (Psalm 77:1-
3), expressing the lament (Psalm 77:4-10), then choosing to
remember how God acted in the past, and then praising him
on that basis (Psalm 77:11-20).

Verses 10 and 11 are the turning point of the psalm. The
writer was so discouraged that he wondered if God had turned
against him, but then he chose to start thinking about all the
wonderful things God did in the past and it changed his outlook.

God does not ask his children to pretend to be something
they are not or to be dishonest about their struggles.
He encourages us to tell the truth about our distress and
trouble, to give voice to our doubts and fears. But we should
not stop there. We must go on to remember with praise and
thanksgiving all the ways God has proved himself in the past.
Those memories and offering praise for God’s great deeds give
us hope for the future. Let our words show that we are weak
and struggling people who choose to trust in a powerful and
faithful God, even when all seems dark around us!

Read Psalm 77

I cry out to God; yes, I shout.

Oh, that God would listen to me!

When I was in deep trouble,

I searched for the Lord.

All night long I prayed, with hands lifted toward heaven,

but my soul was not comforted.

I think of God, and I moan,

overwhelmed with longing for his help.

Interlude

You don’t let me sleep.

I am too distressed even to pray!

I think of the good old days,

long since ended,

when my nights were filled with joyful songs.

I search my soul and ponder the difference now.

Has the Lord rejected me forever?

Will he never again be kind to me?

Is his unfailing love gone forever?

Have his promises permanently failed?

Has God forgotten to be gracious?

Has he slammed the door on his compassion?

Interlude

And I said, “This is my fate;

the Most High has turned his hand against me.”

But then I recall all you have done, O Lord;

I remember your wonderful deeds of long ago.

They are constantly in my thoughts.

I cannot stop thinking about your mighty works.

O God, your ways are holy.

Is there any god as mighty as you?

You are the God of great wonders!

You demonstrate your awesome power among the nations.

By your strong arm, you redeemed your people,

the descendants of Jacob and Joseph.

Interlude

When the Red Sea*  saw you, O God,

its waters looked and trembled!

The sea quaked to its very depths.

The clouds poured down rain;

the thunder rumbled in the sky.

Your arrows of lightning flashed.

Your thunder roared from the whirlwind;

the lightning lit up the world!

The earth trembled and shook.

Your road led through the sea,

your pathway through the mighty waters—

a pathway no one knew was there!

You led your people along that road like a flock of sheep,

with Moses and Aaron as their shepherds.

Learn more about the Africa Study Bible

“After Jesus rose from the dead early on Sunday morning, the first person who saw him was Mary Magdalene, the woman from whom he had cast out seven demons.” Mark 16:9, NLT

Devotional from the Dancing in the Desert Devotional Bible

In a legal setting, the testimony of a woman was considered unreliable, subject to undue influences of the heart and imagination and therefore inadmissible. Men of the first century—Jewish, Greek, Roman, Arab—all held this view, albeit in varying degrees. They easily dismissed the words of a woman if those words didn’t fit their assumptions. The disciples rejected Mary Magdalene’s testimony of having seen Jesus (16:11), and they were later rebuked for that by Jesus himself (16:14). Yet of all the followers of Jesus—of all those whom the biblical text refers to as disciples, whether directly or by implication—Jesus appeared first to Mary and the women with her. Not only that, he sent her to tell the news to the men (Matthew 28:10).

Some biblical scholars consider this one of the clearest signs of the Gospel’s authenticity. No man of the first century would fabricate a story about a miracle and then undermine it by having women as the first witnesses to it. It had to be true. But Jesus held an unusual view of women, and Mary of Magdala seemed to be foremost among the women who followed him. She is listed first in every mention of female followers of Jesus, who apparently traveled with him throughout Galilee and, at least on this unusual occasion, to Jerusalem for Passover. We don’t know much about Mary other than the fact that she had been tormented by demons before she met Jesus and then followed him closely But we do know that no other rabbi at this point included women in his circle of followers. Jesus did, even though the sight of women traveling with men who weren’t their relatives surely unnerved a lot of people. And on this trip to Jerusalem, it was good they were there. Many women watched from a distance as Jesus hung dying (Matthew 27:55), long after most of the men had fled.

Mary probably thought she was only going to Jerusalem for Passover, never envisioning Jesus as the sacrificial Lamb. But when he was executed and her world shattered, she remained there. She came to the tomb with her companions, not to witness a resurrection, but to anoint a body. And Jesus put her world together again, better than before, and gave her a testimony for the ages.