<p>Why should there be a "spoken English" New Testament?  The simple answer is that using a spoken English style often makes the Good News more accessible to a greater variety of people than a literary style. The English language is always evolving and changing, and every new generation of readers deserves a version of the scriptures that is accessible, understandable, and natural-sounding to them. If you've only heard or read the Bible in one of the relatively traditional translations, it might come as a surprise that the people who wrote the New Testament did not talk or write in old-fashioned language. Like most of us, they wrote in the everyday language of their own time and place.  The NT writers often say unexpected, deeply challenging things, and one important way to let their words strike home is to let them speak in a normal, everyday manner. So, to be faithful to the authors of the New Testament, I am deeply convinced that the best translation should sound at least as normal when read aloud in English as their writing did when it was read aloud in their language. -- J. Webb Mealy, PhD, Bible scholar and translator</p>

The Spoken English New Testament: A New Translation from the Greek

Religion & Spirituality

Mealy, J. Webb

Christian Books & Bibles

Human Development Books

<p>New Creation Millennialism is a creative new offering on the same topic as the author's seminal 1992 monograph After the Thousand Years: Resurrection and Judgment in Revelation 20. It introduces a powerful new interpretative approach to chapters 19-21 of the Book of Revelation. Its conclusion--that the thousand years of Revelation 20:1-10 begins at the glorious, world-shattering coming of Jesus Christ and has the new creation as its setting--flows from four observations about the literary design of Revelation: (1) John narrates ten or more visions of the glorious coming of Christ, making a simple chronological reading strategy impossible. (2) John gives clear verbal indications that he understands his vision of a devil-led attack by "Gog and Magog" upon the "beloved city" (Rev. 20:7-9 || Rev. 20:13-15) as representing the resurrection and final judgment of the devil and "the rest of the dead," who, like the devil, are to be incarcerated in the underworld "until the thousand years are ended" (Rev. 20:2-3, 5, 7). (3) John gives clear indications that the new creation and the coming to earth of the New Jerusalem (Rev. 21:1-2) attend Christ's coming in glory and are not to be assigned to a place after the thousand years of Revelation 20 (compare Rev. 19:5-9; 21:2, 9). (4) John offers multiple clues that the visions he narrates in Revelation 19-21 cover the same eschatological subject matter as those Isaiah narrated in the Isaiah Apocalypse (Isa. 24-27). This study not only solves the historically perplexing puzzles of Revelation 20 but also points to a new and radical theological understanding of the final fate of the unrepentant. Chapter 1 presents a new exposition of Rev. 19:5-21:8, demonstrating the elegance and explanatory power of the new creation millennialism interpretive paradigm. Chapters 2 and 3 lay out the insuperable difficulties that are faced by historic premillennialism and amillennialism, respectively. Chapter 4 presents a rebuttal to key amillennial arguments against the possibility of a premillennial reading of Rev. 20:1-10. The Conclusion sums up the gains made by the new creation millennialism approach and offers some theological reflections. An appendix introduces a number of ancient and modern interpreters of Revelation that have contributed to the new creation millennium interpretive paradigm.</p>

New Creation Millennialism

Independently published

After the Thousand Years: Resurrection and Judgment in Revelation 20 (Journal for the Study of the New Testament Supplements)

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