analyzing six bible translations

8/3/2019 Analyzing Six Bible Translations

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David A. Croteau11/7/2011

Introduction: Explanation of the Study an d My B ible Translation Ph ilosophy

This study will analyze six Bible translations in two parts. Part 1 will look in detail at one specific

pericope. This has the advantage of not spot checking a translation, but seeing how it works with an

extended text. Ephesians 2:1-10 will be the text analyzed. The particular interpretations that impact the

criticisms of the translations will be made explicit in each example. Each word, clause, and sentence willbe examined. Only where the translations differ will they be analyzed. Part 2 will look at various texts that

have been used to analyze the way different translations have rendered the text.

A point system will be used. When a translation renders the text in the most preferable way, it will

receive one point. When a translation renders the text in a way that lines up with the traditional way the

text has been translated, and/or in a way that may be less than helpful but is not technically incorrect,

then zero points will be received. When a translation renders a text in a misleading or drastically

unhelpful way, it will receive minus one point.

The reader should keep in mind the translation principles used for this analysis. If one disagrees

with these principles, it could significantly alter the outcome of the study. 1) Idioms/Semitisms should be

translated functionally, not formally, if they will be misunderstood or confusing to modern readers. Forexample, I have asked over 100 college students what the idiom gall of bitterness (Acts 8:23; cf. ESV,

NASB) means. Not one knew that it referred to being bitterly envious (cf. NET). The expression the son

of perdition means next to nothing to most modern readers (John 17:12; cf. NASB). The translation the

one destined for destruction is much more helpful (cf. NET). 2) The structure of the translated sentence

should conform to contemporary English grammar, not Koine Greek grammar or Hebrew grammar.

Greek and Hebrew sentence structure sometimes begins with the object or indirect object; English

sentence structure begins with the subject. Also, negative particles sometimes are phrased in very

awkward ways in some translations: Judge not, that you be not judged (Matt 7:1 in ESV). Unless the

structure of the sentence is extremely important for determining meaning (for example, in a chiasm),

English structure should dictate the translation. 3) What should translators do when faced with the optionof translating a sentence into awkward English or smooth out the English and lose something in the

translation? These have to be taken on a case by case basis. If what is lost is an emphasis, that could be

acceptable. However, if a main theological point gets clouded, then it is unacceptable. 4) There are times

when a translation has to make a decision, but the ambiguity is high. Therefore, use of footnotes is

preferable at these times. Im not suggesting that every translation move toward the NET Bibles 60,000

plus footnotes, but there are times when it does appear to be the best solution. 5) Finally, the contentious

issue of gender-neutral (or, gender-accurate, or gender-specific, etc.) translations must be discussed. I do

believe that the original languages were much less specific in terms of gender than translations have

indicated. For example, anthrpos in the plural could refer to men or people. Context will dictate

which is best. Certain participles in Greek might be masculine in gender (for example, ho pisteun-he

who believes), but they are not necessarily excluding women (so the previous example might more

accurately be translated as the one who believes). The gender issues will be discussed as they come up.So the philosophy I bring to Bible translations might differ from yours. If so, this study would still

be useful since you could track along with the discussion and just change the point totals as you see fit.

Regardless, the decisions about translation philosophy shouldnt be decided based upon the translation

you use, but the translation you use should be based upon the one that fits your translation philosophy

best.


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NOTE: NIV84 will be used to designate the old NIV, while NIV will be used for the recent update. The

NASB refers to the 1995 update. The ESV refers to the 2011 edition. The HCSB refers to the 2009 edition.

Ephesians 2:1

ES VAnd you were dead in the trespasses and sins

NI V84 As for you, you were dead in your transgressions and sins,

NI VAs for you, you were dead in your transgressions and sins,

HCSB And you were dead in your trespasses and sins

NASB And you were dead in your trespasses and sins,

NE T And although you were dead in your transgressions and sins,

Check a: inclusion of personal pronoun

The ESV leaves out the personal pronoun your which occurs at the end of verse 1 in the Greek.

Check b: translation of the participle

The HCSB and NASB are identical and fine. The NET Bible understands the participleconcessively, which is probably the most likely interpretation. The main issue with the ESV, NIV84, NIV,

HCSB, and NASB is that they translate verse 1 as if it had a main verb and could stand on its own. The

Greek case for the participle and the word translated you at the beginning of the verse is the accusative,

which functions as the direct object. Therefore, the NET Bibles translation is the most accurate.

Check c: puzzling addition to the text

The NIV84 and NIVs as for you is an addition that is quite puzzling, as it seems somewhat

redundant.

1a 1b 1c sub-totalESV 0 0 0 0

NIV84

1 0 -1 0

NIV 1 0 -1 0

HCSB 1 0 0 1

NASB 1 0 0 1

NET 1 1 0 2

In case you want your own chart to keep score according to your Bible translation philosophy, seethis

fileon google docs.

Ephesians 2:2

ES V in which you once walked, following the course of this world, following the prince of the power of the

air, the spirit that is now at work in the sons of disobedience--

NI V84 in which you used to live when you followed the ways of this world and of the ruler of the kingdom

of the air, the spirit who is now at work in those who are disobedient.

NI Vin which you used to live when you followed the ways of this world and of the ruler of the kingdom of

the air, the spirit who is now at work in those who are disobedient.
https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_UShttps://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_UShttps://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_UShttps://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_UShttps://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_UShttps://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=0B4sQrgVaQZC_ZjE4NDE2NjMtZTQwMi00ZDYyLTg4MzAtNzMxZmEzYjAyZjU5&hl=en_US


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HCSB in which you previously walked according to the ways of this world, according to the ruler who

exercises authority over the lower heavens, the spirit now working in the disobedient.

NASB in which you formerly walked according to the course of this world, according to the prince of the

power of the air, of the spirit that is now working in the sons of disobedience.

NE T in which you formerly lived according to this world's present path, according to the ruler of the

kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience,

Check a: communication that the description that follows was part of their past life

Whether using once, used to, previously, or formerly, all translations communicate it

clearly.

Check b: translation ofperipate and consistency with verse 10

The Greek verbperipate literally means I walk. However, in contexts like this it refers to the

conduct of ones life. Therefore, translating it lived is totally acceptable and possibly preferable. The

problem is that the author is specifically making a contrast between the former way of walking/living in

verse 2 with the new way of walking/living in verse 10. Whichever word is used in verse 2 should also beused in verse 10 to make this connection clearer. Furthermore, the verb used in verse 3, anestrafmen,

means to live. Translating both of these words as lived could muddy the waters from what Paul was

trying to communicate by usingperipate again in verse 10. Therefore, the NIV84 and NIV (live) and the

NET (lived) are both problematic because neither translateperipate that way in verse 10. The other

three are fine.

Check c: prince versus ruler

While the difference between these two is minimal, I believe that the translation ruler more

clearly communicates the meaning of the Greek: one who has eminence in a ruling capacity (BDAG). Its

not that prince doesnt communicate this, but to an American audience, the word ruler is probablyclearer. The ESV and NASB get zero for prince, but the others get 1 for ruler.

Check d: the reference to power

This is a notoriously difficult phrase and is an interesting test for a functional equivalent

translation, a formal equivalent translation (like the ESV and NASB), and an optimal equivalent

translation (like the HCSB). The word translated power (not dunamis butexousia) can refer to authority

or the domain of ones authority. Translating it power is probably the least helpful, but not misleading

(like the ESV and NASB). Going with exercising authority (HCSB) is probably an improvement, but only

minimally. The best way to translate it is to reference the domain (kingdom, like the NIV, NIV84, and

NET).

Check e: the reference to air

Only the HCSB departs on this one. Air seems to be the plain reading. The HCSB says the lower

heavens. This seems to be just another way of referring to a place above the earth but not in heaven. If so,

then this is fine. However, its ambiguity is not helpful and it could be misleading.


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Check f: the relationship of the third clause in verse 2 to the second clause

Only the NET departs here. The translators were very confident that the third clause is not

epexegetical (explaining) the second clause. I have researched this (apparently the view of Daniel Wallace)

and I remained unconvinced. Larkin agrees that it is epexegetical. So their translation adds the ruler to

distance thoughts of it being epexegetical. The other five are fine.

Check g: the phrase sons of disobedience

This phrase is a Semitism. Like son of perdition, it is not referring to a literal son. It means

those characterized by disobedience. This idiom is not common today and could be confusing to modern

readers. The NIV, NIV84, and HCSB simply refer to the disobedient. The other three retain sons of.

Check h: the phrase at work or working

This is a pretty easy word to translate, from the Greek word energe. In this verse it means to

bring something about through the use of capability (BDAG). While it is possible that it contains the

connotation of emphasizing the energy or force involved (Louw and Nida), the NET translation of

energizing seems to be an over-translation of the word.

1 2a 2b 2c 2d 2e 2f 2g 2h sub-total

ESV 0 1 1 0 0 1 1 0 1 5

NIV84

0 1 -1 1 1 1 1 1 1 6

NIV 0 1 -1 1 1 1 1 1 1 6

HCSB 1 1 1 1 0 -1 1 1 1 6

NASB 1 1 1 0 0 1 1 0 1 6

NET 2 1 -1 1 1 1 -1 0 -1 3

Ephesians 2:3ES Vamong whom we all once lived in the passions of our flesh, carrying out the desires of the body and

the mind, and were by nature children of wrath, like the rest of mankind.

NI V84 All of us also lived among them at one time, gratifying the cravings of our sinful nature and

following its desires and thoughts. Like the rest, we were by nature objects of wrath.

NI VAll of us also lived among them at one time, gratifying the cravings of our flesh and following its

desires and thoughts. Like the rest, we were by nature deserving of wrath.

HCSB We too all previously lived among them in our fleshly desires, carrying out the inclinations of our

flesh and thoughts, and we were by nature children under wrath as the others were also.

NASB Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh

and of the mind, and were by nature children of wrath, even as the rest.NE T among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the

desires of the flesh and the mind, and were by nature children of wrath even as the rest

Check a: thoughts versus mind

The text says that previously we were indulging/doing the desires of the flesh and of thedianoin.

The Greek word refers to the faculty of thinking, understanding, and comprehending (BDAG). While

many translations go with mind (ESV, NASB, NET), the word is actually plural and the translation


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thoughts (NIV, NIV84, HCSB) captures the meaning of the Greek and the plural form of the Greek word

better.

Check b: children of wrath

The phrase children of wrath probably means people destined for Gods wrath. The reason this

understanding is preferred is that the same phrase is used in Eph. 5:6 with the meaning destined for

Gods wrath, and it is used in combination with sons of disobedience, which was used in Eph 2:2. This

phrase, a Semitism, is ambiguous, so ideally the translation could supply a footnote to another possible

meaning: people characterized by wrath. The ESV, NASB, and NET are ambiguous because they retain the

Semitism. The HCSB keeps the Semitism but adds under, probably as an attempt to clarify the meaning,

but it is still ambiguous. The NIV84 does the best job of clarifying the phrase. The NIV has deserving of

wrath. It seems that what they are trying to say here is that since we deserve wrath, it was going to be

our destiny, until the but God.

Check c: the structure

These first three verses are awkwardly tied to the following seven. This awkwardness only comesout in the NET. The awkwardness exists because, in the Greek, Paul hasnt given the subject or main verb

yet. Verse 1 was the object (in the accusative case) of a subject (introduced in verse 4) and verb

(introduced in verse 5). Verses 2 and 3 were relative clauses, subordinate to the object clause in verse 1.

Now, awkward doesnt mean wrong and incorrect. In fact, the way Paul worded this has great rhetorical

impact. But the grammar is awkward. The NET Bible footnote says this: The syntax in Greek for vv. 13

constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling

participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual

dilemma. The repetition of the opening phrase in verse 5 confirms this. You dont get this sense from any

of the translations except the NET.

Check d: flesh

There has been much controversy over the NIV84s translation ofsarx. Their translation of sinful

nature was rightly critiqued. Most translations went with flesh, including the NIV (the ESVs body is

fine). The translators of the NIV corrected this but they also included in a footnote the following: In

contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often

presented as a power in opposition to the Spirit. Putting that interpretation into the footnote is a great

way of suggesting their reading without forcing it upon their readers.

1-2 3a 3b 3c 3d sub-total

ESV 5 0 0 0 1 6NIV84

6 1 1 0 -1 7

NIV 6 1 1 0 1 9

HCSB 6 1 0 0 1 8

NASB 6 0 0 0 1 7

NET 3 0 0 1 1 5


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Ephesians 2:4

ES V But God, being rich in mercy, because of the great love with which he loved us,

NI V84 But because of his great love for us, God, who is rich in mercy,

NI VBut because of his great love for us, God, who is rich in mercy,

HCSB But God, who is rich in mercy, because of His great love that He had for us,

NASB But God, being rich in mercy, because of His great love with which He loved us,

NE T But God, being rich in mercy, because of his great love with which he loved us,

Check a: his great love

The Greek text says his great love, not the great love. The semi-redundant reference to his

great love with which he loved us is intended to place the emphasis on Gods activity in loving, just like

the use of the noun for love and verb for love is intended to prop up Gods love as high as the author can.

All other translations besides the ESV include the personal pronoun in their translations. This doesnt

lead to an incorrect reading of the text, but a de-emphasizing of an element.

Check b: love with which he lovedThe author uses the Greek noun for love (agape) and the Greek verb (agapa) for the purpose of

emphasis. Apparently, Paul didnt think calling Gods love great (polus) was enough, so he used

repetition. The ESV, NASB, and NET retain the verb. The NIV and NIV84both leave it out. The HCSB

retains a verb (He had) but not the verb love. They do this for the purpose of emphasis, by which it is

fairly successful.

1-3 4a 4b sub-total

ESV 6 0 1 7

NIV84 7 1 -1 7

NIV 9 1 -1 9HCSB 8 1 0 9

NASB 7 1 1 9

NET 5 1 1 7

Ephesians 2:5

ES V even when we were dead in our trespasses, made us alive together with Christ--by grace you have

been saved--

NI V84 made us alive with Christ even when we were dead in transgressions--it is by grace you have been

saved.

NI Vmade us alive with Christ even when we were dead in transgressionsit is by grace you have beensaved.

HCSB made us alive with the Messiah even though we were dead in trespasses. You are saved by grace!

NASB even when we were dead in our transgressions, made us alive together with Christ (by grace you

have been saved),

NE T even though we were dead in transgressions, made us alive together with Christ by grace you are

saved!


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Check a: word order of by grace you have been saved

Greek word order is different from English word order. English word order is typically subject-

verb-object; Greek word order (though somewhat dependent on author) is typically verb-subject-object.

This is not for theological reasons, but this is simply the structure of the language. When a translation

retains the Greek word order, the English is awkward. When a translation does not retain the Greek word

order, an emphasis that the original author may have intended could be lost. This is a great example of

what Rabbi Judah (2nd century rabbi) said: He who translates a biblical verse literally is a liar, but he who

elaborates on it is a blasphemer. I prefer the English of a translation to be smooth and for emphasis to be

lost, rather than an awkward English that could confuse a reader or just seem confusing as to scare off

young believers (in age and/or maturity) from reading their Bible. While the ESV, NIV84, NIV, NASB, and

NET all retain the order of the Greek words, the indirect object (by grace, dative case in the Greek)

typically follows the verb in English grammar. So you have been saved by grace is the preferred order.

Only the HCSB did it the preferable way.

Check b: the translation of the periphrastic participle you have been saved

The phrase you have been saved contains two Greek words that form a periphrastic participle.While this is a perfect periphrastic construction, the translation you have been is probably not best.

Perfect verbs can emphasize the present results (intensive perfect) or the past action (extensive perfect),

as two examples. Daniel Wallace says that the perfect periphrastic construction in Eph 2:5 and 8 is most

likely intensive and that the KJV translators (who translated it with a present) apparently recognized

that to translate Eph 2:5 and 8 with an English perfect would say nothing about the state resulting from

the act of being saved. The ESV, NIV84, NIV, and NASB all translate it you have been, while the HCSB

and the NET have the preferred translation: you are saved.

1-4 5a 5b sub-total

ESV 7 0 0 7NIV84 7 0 0 7

NIV 9 0 0 9

HCSB 9 1 1 11

NASB 9 0 0 9

NET 7 0 1 8

Ephesians 2:6

ES V and raised us up with him and seated us with him in the heavenly places in Christ Jesus,

NI V84 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus,

NI VAnd God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus,HCSB Together with Christ Jesus He also raised us up and seated us in the heavens,

NASB and raised us up with Him, and seated us with Him in the heavenlyplaces in Christ Jesus,

NE T and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,


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Check a: connection with previous verse

I recognize that many times a long Greek sentence needs to be broken up in order for the English

translation to be clear. Ephesians 2:4-7 is one sentence. The subject is in verse 4: God. Then there is a

parenthetical statement about Gods love and mercy. Verse 5 begins by reminding the reader where the

discussion began and then Paul finally gives the reader the main verb of the sentence: made us alive

together. That is followed by a parenthetical praise. Verse 6 contains two other main verbs that are

parallel to the first. God did three parallel actions: made us alive, raised us, and seated us. All three verbs

begin with the preposition sun attached to the front of them (all three are rare verbs in this form). Verse 7

gives us the purpose (some might say result) of these actions taken by God. The modern reader will not

know that all three verbs are parallel if a new sentence begins at verse 6. It is preferable to make this a

rather long sentence with parentheses rather than lose the parallel actions of God that Paul describes. The

ESV, NASB, and NET do this well. The NIV84, NIV, and HCSB are not terribly misleading, and they seem

to try to connect the thoughts together (and in the NIV84 and NIV; also in the HCSB).

Check b: the heavenly places

There is a more concentrated use ofepouranios in Ephesians than in any other book in the NewTestament. To figure out how to best translate this word, one must study all of its occurrences in

Ephesians. While the precise meaning of this word is beyond the purview of this study, the general

meaning of this word is pertaining to being associated with a locale for transcendent things and beings

(BDAG). While the translation of heavenly places/realms is admittedly ambiguous, the phrase in the

heavens (HCSB) could be downright misleading. The HCSB could be understood as referring to the sky

or outer space.

1-5 6a 6b sub-total

ESV 7 1 1 9

NIV84 7 0 1 8NIV 9 0 1 10

HCSB 11 0 -1 10

NASB 9 1 1 11

NET 8 1 1 10

Ephesians 2:7ES V so that in the coming ages he might show the immeasurable riches of his grace in kindness towardus in Christ Jesus.NI V84 in order that in the coming ages he might show the incomparable riches of his grace, expressed inhis kindness to us in Christ Jesus.NI Vin order that in the coming ages he might show the incomparable riches of his grace, expressed in hiskindness to us in Christ Jesus.HCSB so that in the coming ages He might display the immeasurable riches of His grace through Hiskindness to us in Christ Jesus.NASB so that in the ages to come He might show the surpassing riches of His grace in kindness towardus in Christ Jesus.NE T to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in ChristJesus.


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Check a: might and the subjunctive in purpose clausesThe subjunctive is typically referred to as the mood of probability. It is typically translated with a

term like might or may. However, when a subjunctive is used in a purpose clause, the concept ofcontingency or probability is not automatically transmitted. In fact, when a subjunctive is used in apurpose clause, depending upon the context, the idea of probability could be completely removed (cf.John 3:16). So, the best way to translate a subjunctive in a purpose clause, when possible, is to translate itlike an infinitive of purpose: to loose. Therefore, whether verse 7 contains a result or purpose clause, is itso assured that Godjust might have the surpassing wealth of his grace displayed? Not necessarily. So,the NET Bibles translation of to demonstrate removes the contingency idea and allows context toinform the reader.

1-6 7a sub-totalESV 9 0 9NIV84 8 0 8NIV 10 0 10HCSB 10 0 10NASB 11 0 11NET 10 1 11

Ephesians 2:8

ES V For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,NI V84 For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift ofGodNI VFor it is by grace you have been saved, through faithand this is not from yourselves, it is the gift ofGodHCSB For you are saved by grace through faith, and this is not from yourselves; it is God's gift--NASB For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;NE T For by grace you are saved through faith, and this is not from yourselves, it is the gift of God;

Check a: word order of by grace you have been savedSee Check a in verse 5.

Check b: the translation of the periphrastic participle you have been saved

See Check b in verse 5.

1-7 8a 8b sub-totalESV 9 0 0 9NIV84 8 0 0 8NIV 10 0 0 10HCSB 10 1 1 12NASB 11 0 0 11NET 11 1 1 13

Ephesia ns 2:9-10ES V not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesusfor good works, which God prepared beforehand, that we should walk in them.

NI V84

not by works, so that no one can boast. For we are Gods handiwork, created in Christ Jesus to dogood works, which God prepared in advance for us to do.NI Vnot by works, so that no one can boast. For we are Gods handiwork, created in Christ Jesus to dogood works, which God prepared in advance for us to do.HCSB not from works, so that no one can boast. For we are His creation, created in Christ Jesus for good

works, which God prepared ahead of time so that we should walk in them.NASB not as a result of works, so that no one may boast. For we are His workmanship, created in ChristJesus for good works, which God prepared beforehand so that we would walk in them.NE T it is not from works, so that no one can boast. For we are his workmanship, having been created inChrist Jesus for good works that God prepared beforehand so we may do them.


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Check a: translating walkAs discussed in verse two in Check b, Paul is intentionally contrasting the walking done in

verse 2 that we formerly did and the walking done now that God has made us alive. The NIV84, NIV, andNET fail to translate the verb in a way that the reader could connect these thoughts together. The ESV,HCSB, and NASB were fine.

Check b: may and the subjunctive in purpose clausesAs discussed in verse 7 Check a, the subjunctive in purpose clauses does not necessarily

communicate contingency. This applies to the purpose clause at the end of verse 10: it could be probableor definite. Translating it with the word may leaves no room and is probably misleading. Ideally, aninfinitive of purpose could be used: that God prepared beforehand for us to walk in them. The closest tothis (and best) is the NIV84 and NIV. The translation of should or would is fine, but a bit unclear.

1-8 10a 10b sub-totalESV 9 1 0 10NIV84 8 -1 1 8NIV 10 -1 1 10HCSB 12 1 0 13NASB 11 1 0 12

NET 13 -1 -1 11

Observations of Part 1Part 1 totals (vertically presented):

HCSB NASB NET ESV NIV NIV84

1a 1 1 1 0 1 11b 0 0 1 0 0 01c 0 0 0 0 -1 -12a 1 1 1 1 1 12b 1 1 -1 1 -1 -12c 1 0 1 0 1 12d 0 0 1 0 1 12e -1 1 1 1 1 12f 1 1 -1 1 1 12g 1 0 0 0 1 12h 1 1 -1 1 1 13a 1 0 0 0 1 13b 0 0 0 0 1 13c 0 0 1 0 0 03d 1 1 1 1 1 -14a 1 1 1 0 1 14b 0 1 1 1 -1 -15a 1 0 0 0 0 05b 1 0 1 0 0 0

6a 0 1 1 1 0 06b -1 1 1 1 1 17a 0 0 1 0 0 08a 1 0 1 0 0 08b 1 0 1 0 0 0

10a 1 1 -1 1 -1 -110b 0 0 -1 0 1 1

TOTALS 13 12 11 10 10 8


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The HCSB scored the highest, with the NASB and the NET following close behind. The ESV andNIV tied for fourth and the NIV84 came in last.

However, point totals arent everything. Notice that the ESV has all positives and zeronegatives. Out of 26 possible points, the ESV has 10 positives and 16 neutrals. If we look at just thenegative scores, we get this:

ESV=0NASB=0HCSB=2NIV=4NET=5NIV84=5

In Part 2, we will look at various texts throughout Scripture. At least one of these translations isgoing to see a VERY SIGNIFICANT change from the outlook above. Right now the scores are all prettyclose, but that wont be the case in the end. Ill also keep track of the negative scores as well.

Part 2: Examination of Var ious TextsMost of the verses were taken from Bruce Metzgers bookThe Bible in Translation. When

Metzger pointed out verses that were problematic for any translation, they were generally consulted for

the following section. Also, textual variant issues, gender-neutral/accurate issues, and variousproblematic verses will be analyzed.

Joshua 15:18ES VWhen she came to him, she urged him to ask her father for a field. And she got off her donkey, andCaleb said to her, What do you want?NI V84 One day when she came to Othniel, she urged him to ask her father for a field. When she got off herdonkey, Caleb asked her, What can I do for you?NI VOne day when she came to Othniel, she urged him[a] to ask her father for a field. When she got offher donkey, Caleb asked her, What can I do for you?HCSB When she arrived, she persuaded Othniel to ask her father for a field. As she got off her donkey,Caleb asked her, What do you want?NASB It came about that when she came to him, she persuaded him to ask her father for a field. So shealighted from the donkey, and Caleb said to her, What do you want?NE T One time Acsah came and charmed her father so that she could ask him for some land. When she gotdown from her donkey, Caleb said to her, What would you like?

Check a: the use of alighted in the NASBThis is a good example of the NASB using words that are rare in English. While their use of

alighted is accurate, it is hardly a common word and will probably confuse most readers unfamiliar withequestrian terminology. In an unscientific poll, Ive asked 15 people what alighted meant, and only oneperson knew (he remembered it from a song about a story from Genesis). Using archaic or unfamiliarlanguage hampers communication.

2 Samuel 20:20ES VJoab answered, "Far be it from me, far be it, that I should swallow up or destroy!NI V84 "Far be it from me!" Joab replied, "Far be it from me to swallow up or destroy!

NI V"Far be it from me!" Joab replied, "Far be it from me to swallow up or destroy!HCSB Joab protested: "Never! I do not want to destroy!NASB Joab replied, "Far be it, far be it from me that I should swallow up or destroy!NE T Joab answered, "Get serious! I don't want to swallow up or destroy anything!

Check a: far be itThe expression far be it, far be it from me is likely an emphatic statement (notice the obvious

repetition). While the phrase is slightly archaic (I cant remember the last time I heard someone use it), itshould communicate clear enough the meaning. However, while the NET Bible has a footnote thatexplains that the expression might be coarser than the translation adopted, the phrase Get serious
http://www.biblegateway.com/passage/?search=josh%2015:18&version=NIV#fen-NIV-6221ahttp://www.biblegateway.com/passage/?search=josh%2015:18&version=NIV#fen-NIV-6221ahttp://www.biblegateway.com/passage/?search=josh%2015:18&version=NIV#fen-NIV-6221ahttp://www.biblegateway.com/passage/?search=josh%2015:18&version=NIV#fen-NIV-6221a


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doesnt do the job. That phrase has a connotation of joking or jesting, which I dont believe exists in thiscontext. Though the HCSBs attempt is probably not strong enough, it is much better.

Part 2 r unning totals:

ESV NIV84 NIV HCSB NASB NET

Josh 15:18 1 1 1 1 -1 12 Sam 20:20 1 1 1 1 1 -1

TOTALS 2 2 2 2 0 0

Isaiah 6:5ES VAnd I said: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of apeople of unclean lips; for my eyes have seen the King, the LORD of hosts!"NI V84 "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people ofunclean lips, and my eyes have seen the King, the LORD Almighty."NI V"Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people ofunclean lips, and my eyes have seen the King, the LORD Almighty."HCSB Then I said: Woe is me for I am ruined because I am a man of unclean lips and live among a peopleof unclean lips, and because my eyes have seen the King, the LORD of Hosts.

NASB Then I said, "Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among apeople of unclean lips; For my eyes have seen the King, the LORD of hosts."NE T I said, "Too bad for me! I am destroyed, for my lips are contaminated by sin, and I live amongpeople whose lips are contaminated by sin. My eyes have seen the king, the LORD who commandsarmies."

Check a: woe is meI admit the archaic sounding word woe is not in common use today. Finding a one-word

equivalent is very difficult. A phrase would have to be used, like the NET Bible does, but Too bad for meis just an awkward, weird sounding expression that has literally made people laugh when theyve read it.The goal of a functional equivalent translation is to have the same impact on the current reader as theoriginal had on the ancient reader; the NET doesnt do that in this text.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

TOTALS 3 3 3 3 1 -1

Isaiah 7:14ES VTherefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, andshall call his name Immanuel.NI V84 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to ason, and will call him Immanuel.NI VTherefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and

will call him Immanuel.HCSB Therefore, the Lord Himself will give you a sign: The virgin will conceive, have a son, and namehim Immanuel.NASB "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son,and she will call His name Immanuel.NE T For this reason the sovereign master himself will give you a confirming sign. Look, this young

woman is about to conceive and will give birth to a son. You, young woman, will name him Immanuel.


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Check a: translation ofalmahWhile I am aware of the controversy surrounding the translation of this verse, suffice it to say that

I still believe that virgin is the best translation. I know that many Old Testament scholars wouldvehemently disagree, but I am still unconvinced. Adding a footnote (cf. NIV; NASB) to mention thealternate view is fine. In fact, the footnote should be included.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

TOTALS 4 4 4 4 2 -2

Ezekiel 21:7ES VAnd when they say to you, 'Why do you groan?' you shall say, 'Because of the news that it is coming.Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as

water. Behold, it is coming, and it will be fulfilled,'" declares the Lord GOD.

NI V84 And when they ask you, 'Why are you groaning?' you shall say, 'Because of the news that is coming.Every heart will melt and every hand go limp; every spirit will become faint and every knee become as

weak as water.' It is coming! It will surely take place, declares the Sovereign LORD."NI VAnd when they ask you, Why are you groaning? you shall say, Because of the news that is coming.Every heart will melt with fear and every hand go limp; every spirit will become faint and every leg will be

wet with urine. It is coming! It will surely take place, declares the Sovereign LORD.HCSB And when they ask you, 'Why are you groaning?' then say: Because of the news that is coming.Every heart will melt, and every hand will become weak. Every spirit will be discouraged, and every knee

will turn to water. Yes, it is coming and it will happen." This is the declaration of the Lord GOD.NASB "And when they say to you, 'Why do you groan?' you shall say, 'Because of the news that is coming;and every heart will melt, all hands will be feeble, every spirit will faint and all knees will be weak as

water. Behold, it comes and it will happen,' declares the Lord GOD."NE T When they ask you, 'Why are you groaning?' you will reply, 'Because of the report that has come.

Every heart will melt with fear and every hand will be limp; everyone will faint and every knee will be wetwith urine.' Pay attention it is coming and it will happen, declares the sovereign LORD."

Check a: wet with urineThe Hebrew reads their knees will run with water (see NET footnote on Ezekiel 7:17). Taking

this expression and trying to communicate it in modern vernacular has caused some problems since themost accurate phrase might be they wet their pants. However, they werent wearing pants in Ezek 21:7.Therefore, sticking with the Hebrew is best here, rather than the coarse way communicated in the NIVand NET versions.



Josh 15:18 1 1 1 1 -1 12 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

TOTALS 5 5 5 5 3 -3


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Malach i 2:16ES V"For the man who does not love his wife but divorces her, says the LORD, the God of Israel, covershis garment with violence, says the LORD of hosts. So guard yourselves in your spirit, and do not befaithless."NI V84 "I hate divorce," says the LORD God of Israel, "and I hate a man's covering himself with violence as

well as with his garment," says the LORD Almighty. So guard yourself in your spirit, and do not breakfaith.NI VThe man who hates and divorces his wife, says the LORD, the God of Israel, does violence to theone he should protect,says the LORD Almighty. So be on your guard, and do not be unfaithful.HCSB "If he hates and divorces his wife," says the LORD God of Israel, "he covers his garment withinjustice," says the LORD of Hosts. Therefore, watch yourselves carefully, and do not act treacherously.NASB "For I hate divorce," says the LORD, the God of Israel, "and him who covers his garment with

wrong," says the LORD of hosts. "So take heed to your spirit, that you do not deal treacherously."NE T "I hate divorce," says the LORD God of Israel, "and the one who is guilty of violence," says the LORD

who rules over all. "Pay attention to your conscience, and do not be unfaithful."

Check a: hates and divorcesThis is a very difficult verse to translate. Whether one translates it with the concept of hates and

divorces or I hate divorce, an emendation is made to the Hebrew text. In the end, I do believe thathates and divorce is the best translation, but not by much. This text cries out for a footnote letting the

reader know of both alternatives. The ESV, NIV, and HCSB all translate it with the concepts of hates anddivorces, but they add a footnote to the alternative translation. The NET goes with I hate divorce, butadds a very helpful footnote. The NIV84 and NASB go with I hate divorce and they provide no footnote.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0TOTALS 6 4 6 6 2 -3

Telling TimeExample from Acts 2:15 (see also Acts 3:1; 10:3, etc.)ES VFor these people are not drunk, as you suppose, since it is only the third hour of the day.NI VThese men are not drunk, as you suppose. It's only nine in the morning!NI V84 These people are not drunk, as you suppose. Its only nine in the morning!HCSB For these people are not drunk, as you suppose, since it's only nine in the morning.NASB "For these men are not drunk, as you suppose, for it is onlythe third hour of the day;NE T In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning.

Check a: the time

While the ESV and NASB translate the time of the day literally, a phrase like the third hourdoesnt make sense to modern readers (though of course it isnt incorrect). They simply dont know howthe ancients told time. So it is much more beneficial and clear to give the actual time, as the NIV84, NIV,HCSB, and NET translations do.


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Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0

Telling Time 0 1 1 1 0 1

TOTALS 6 5 7 7 2 -2

Negatives-Using No/Not Awkw ardlyPsalm 25:7ES VRemember not the sins of my youth or my transgressions; according to your steadfast loveremember me, for the sake of your goodness, O LORD!NI V84 Remember not the sins of my youth and my rebellious ways; according to your love remember me,for you are good, O LORD.

NI VDo not remember the sins of my youth and my rebellious ways; according to your love rememberme, for you, LORD, are good.HCSB Do not remember the sins of my youth or my acts of rebellion; in keeping with Your faithful love,remember me because of Your goodness, LORD.NASB Do not remember the sins of my youth or my transgressions; According to Your lovingkindnessremember me, For Your goodness' sake, O LORD.NE T Do not hold against me the sins of my youth or my rebellious acts! Because you are faithful to me,extend to me your favor, O LORD!

Psalm 32:9ES VBe not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it

will not stay near you.NI V84 Do not be like the horse or the mule, which have no understanding but must be controlled by bit

and bridle or they will not come to you.NI VDo not be like the horse or the mule, which have no understanding but must be controlled by bit andbridle or they will not come to you.HCSB Do not be like a horse or mule, without understanding, that must be controlled with bit and bridleor else it will not come near you.NASB Do not be as the horse or as the mule which have no understanding, Whose trappings include bitand bridle to hold them in check, Otherwise they will not come near to you.NE T Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a

bridle and bit.

Matthew 7:1ES VJudge not, that you be not judged.NI V84 Do not judge, or you too will be judged.NI VDo not judge, or you too will be judged.

HCSB Do not judge, so that you won't be judged.NASB Do not judge so that you will not be judged.NE T Do not judge so that you will not be judged.

John 14:1ES V"Let not your hearts be troubled. Believe in God; believe also in me.NI V84 "Do not let your hearts be troubled. Trust in God; trust also in me.NI V"Do not let your hearts be troubled. You believe in God; believe also in me.HCSB "Your heart must not be troubled. Believe in God; believe also in Me.


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NASB "Do not let your heart be troubled; believe in God, believe also in Me.NE T "Do not let your hearts be distressed. You believe in God; believe also in me.

Roma ns 6:12ES VLet not sin therefore reign in your mortal body, to make you obey its passions.NI V84 Therefore do not let sin reign in your mortal body so that you obey its evil desires.NI VTherefore do not let sin reign in your mortal body so that you obey its evil desires.HCSB Therefore do not let sin reign in your mortal body, so that you obey its desires.NASB Therefore do not let sin reign in your mortal body so that you obey its lusts,NE T Therefore do not let sin reign in your mortal body so that you obey its desires,

Check a: use of the negative particleFor some reason, the ESV had a difficult time in some verses with the negative particle. In Psalm

25:7 the phrase remember not is awkward (ESV & NIV) compared to do not remember. Similarly, inPsalm 32:9 the phrase be not like is awkward compared to do not be like. Despite the awkwardness ofthe phrase, someone might argue that since the Psalms are poetry, this is a poetic wording. However,examples from non-poetic texts from the New Testament are as revealing. Matt. 7:1 is a great example ofthe awkward wording only found in the ESV among the translations compared. The phrase let not yourhearts (John 14:1) is very awkward compared to the other translation which are much clearer, smoother,and in the idiom of contemporary English. Romans 6:12 provides an example in an epistle of this same

pattern. All the other translations are fine. The ESV consistently are awkward, while the other translationswere fine. The NIV had one awkward phrase (Psalm 25:7), but the rest were fine. However, the verses areobviously understandable, so the ESV will receive a zero.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0Telling Time 0 1 1 1 0 1

Negative Particles 0 1 1 1 1 1

TOTALS 6 6 8 8 3 -1

Textual Variants in the New TestamentMatthew 6:13ES VAnd lead us not into temptation, but deliver us from evil.NI V84 And lead us not into temptation, but deliver us from the evil one. 'NI VAnd lead us not into temptation, but deliver us from the evil one.HCSB And do not bring us into temptation, but deliver us from the evil one. [For Yours is the kingdomand the power and the glory forever. Amen.]NASB And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and thepower and the glory forever. Amen.'NE T And do not lead us into temptation, but deliver us from the evil one.

Matthew 18:10-11ES VSee that you do not despise one of these little ones. For I tell you that in heaven their angels alwayssee the face of my Father who is in heaven.NI V84 See that you do not look down on one of these little ones. For I tell you that their angels in heavenalways see the face of my Father in heaven.


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NI VSee that you do not despise one of these little ones. For I tell you that their angels in heaven alwayssee the face of my Father in heaven.HCSB [For the Son of Man has come to save the lost.]NASB For the Son of Man has come to save that w hich was lost.NE T See that you do not disdain one of these little ones. For I tell you that their angels in heaven alwayssee the face of my Father in heaven.

John 1:18ES VNo one has ever seen God; the only God, who is at the Father's side, he has made him known.NI V84 No one has ever seen God, but God the One and Only, who is at the Father's side, has made himknown.NI VNo one has ever seen God, but the one and only Son, who is himself God and is in closestrelationship with the Father, has made him known.HCSB No one has ever seen God. The One and Only Son-- the One who is at the Father's side-- He hasrevealed Him.NASB No one has seen God at any time; the only begotten God who is in the bosom of the Father, He hasexplained Him.NE T No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father,has made God known.

checks:The variant in Matt. 6:13 that some include at the end of the verse is most likely not original (cf.

ESV, NIV, NET), but a scribal insertion. Including it in a footnote is fine (cf. NIV), but it should not be inthe text (not even in brackets; cf. HCSB).

Matthew 18:11 is an assimilation of Luke 19:10. It is very likely not original. The HCSB and NASBmark it as probably not original, but they include it in the text. It should be in the footnotes at most.

While textual issues can be tricky, two early papyri read God at John 1:18. Therefore, the ESV,NIV, NASB, and NET follow the superior reading. The HCSB follows the Son reading, which is puzzling.The NIV has both Son and God, which is even more puzzling (cf. NLT)! Its possible that the NIV tookmonogens and assumed a reference to Jesus as Son as part of the word.

Summary: The NASB seems to typically go with the right reading, but they consistently putinferior readings in the text (by use of italics); however, it does get John 1:18 correct: zero. The HCSB waspoor on every choice: minus 1. The NIVs puzzling inclusion of Son in John 1:18 is unfortunate: zero.The rest get 1 point each.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0


Negative Particles 0 1 1 1 1 1Textual Variants 1 1 0 -1 0 1

TOTALS 7 7 8 7 3 0

Matthew 6:13ES VAnd lead us not into temptation, but deliver us from evil.NI V84 And lead us not into temptation, but deliver us from the evil one. 'NI VAnd lead us not into temptation, but deliver us from the evil one.


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HCSB And do not bring us into temptation, but deliver us from the evil one. [For Yours is the kingdomand the power and the glory forever. Amen.]NASB And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and thepower and the glory forever. Amen.'NE T And do not lead us into temptation, but deliver us from the evil one.

Check a: evil versus evil oneSinceponrou has the definite article in the Greek, it is most likely a reference to the evil one,

and not evil in general. A footnote to evil is totally acceptable. Putting the evil one in a footnote isbetter than nothing (cf. ESV, NASB), but my preference would be to reverse that.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0



Textual Variants 1 1 0 -1 0 1

Matt 6:13 -1 1 1 1 -1 1

TOTALS 6 8 9 8 2 1

The Jews in Johns GospelJohn 1:19ES V And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to askhim, "Who are you?"NI V84 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him

who he was.NI V Now this was John's testimony when the Jewish leaders in Jerusalem sent priests and Levites to askhim who he was.HCSB This is John's testimony when the Jews from Jerusalem sent priests and Levites to ask him, "Whoare you?"NASB This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem toask him, "Who are you?"NE T Now this was John's testimony when the Jewish leaders sent priests and Levites from Jerusalem toask him, "Who are you?"

John 9:22ES V (His parents said these things because they feared the Jews, for the Jews had already agreed that ifanyone should confess Jesus to be Christ, he was to be put out of the synagogue.)

NI V84 His parents said this because they were afraid of the Jews, for already the Jews had decided thatanyone who acknowledged that Jesus was the Christ would be put out of the synagogue.NI V His parents said this because they were afraid of the Jewish leaders, who already had decided thatanyone who acknowledged that Jesus was the Messiah would be put out of the synagogue.HCSB His parents said these things because they were afraid of the Jews, since the Jews had alreadyagreed that if anyone confessed Him as Messiah, he would be banned from the synagogue.NASB His parents said this because they were afraid of the Jews; for the Jews had already agreed that ifanyone confessed Him to be Christ, he was to be put out of the synagogue.


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NE T (His parents said these things because they were afraid of the Jewish religious leaders. For theJewish leaders had already agreed that anyone who confessed Jesus to be the Christ would be put out ofthe synagogue.

Check a: the JewsThe consistent translation ofhoi Ioudaioi as the Jews in the Fourth Gospel could lead to the

charge of anti-semitism. While John places the blame for Jesus crucifixion on the Jews (as doesPeter/Luke in Acts 2:36; 3:13-15), this is not an ethnic attack, but a salvation-historical concern.Sometimes the Jews refers to Jews in general, and other times it refers to Jewish authorities. The

best approach seems to be that each passage in John should be studied in its own context to infer if thereference is to Jewish authorities or the Jews in general and the appropriate translation rendered. In the

verses above, hoi Ioudaioi refers to the Jewish authorities, as the NIV and NET consistently do. The HCSBincludes a footnote claiming that this phrase refers to Jews who were opposed to Jesus, typically theJewish authorities. This global footnote (along with some in John 7) is better than nothing, but overallinsufficient.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

TOTALS 5 8 10 8 -1 2

Signs in Johns GospelJohn 2:11ES V This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples

believed in him.NI V84 This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed hisglory, and his disciples put their faith in him.NI VWhat Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory;and his disciples believed in him.HCSB Jesus performed this first sign in Cana of Galilee. He displayed His glory, and His disciples

believed in Him.NASB This beginning ofHis signs Jesus did in Cana of Galilee, and manifested His glory, and Hisdisciples believed in Him.

NE T Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed hisglory, and his disciples believed in him.

John 2:23ES V Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw thesigns that he was doing.NI V84 Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he

was doing and believed in his name.NI V Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was


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performing and believed in his name.HCSB While He was in Jerusalem at the Passover Festival, many trusted in His name when they saw thesigns He was doing.NASB Now when He was in Jerusalem at the Passover, during the feast, many believed in His name,observing His signs which He was doing.NE T Now while Jesus was in Jerusalem at the feast of the Passover, many people believed in his name

because they saw the miraculous signs he was doing.

Check a: signs versus miraculous signsThe Greek word smeia is the focus of these verses. Two translations (NIV84 and NET) translate it

as miraculous signs consistently (but not necessarily entirely). Kostenbergers article1 The SeventhJohannine Sign (1995) argues convincingly that there are three characteristics to signs in the Gospel ofJohn: (1) they are done in public; (2) they are identified as a sign; and (3) they point to Gods glorydisplayed in Jesus, thus pointing to Jesus as Gods authentic representative. Signs, as defined by theGospel of John, are not necessarily miraculous, though they can be. Translating it as miraculous signs

will cause at least one sign to not be identified (clearing of the temple).



Josh 15:18 1 1 1 1 -1 12 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1

TOTALS 6 7 11 9 2 1

Gender IssuesMatthew 4:19ES VAnd he said to them, "Follow me, and I will make you fishers of men."NI V84 "Come, follow me," Jesus said, "and I will make you fishers of men."NI VCome, follow me, Jesus said, and I will send you out to fish for people.HCSB "Follow Me," He told them, "and I will make you fish for people!"NASB And He said to them, "Follow Me, and I will make you fishers of men."NE T He said to them, "Follow me, and I will turn you into fishers of people."

John 12:32ES VAnd I, when I am lifted up from the earth, will draw all people to myself."NI V84 But I, when I am lifted up from the earth, will draw all men to myself."NI VAnd I, when I am lifted up[a] from the earth, will draw all people to myself.HCSB As for Me, if I am lifted up from the earth I will draw all people to Myself."NASB "And I, if I am lifted up from the earth, will draw all men to Myself."

1http://biblicalfoundations.org/pdf/Studies5.pdf
http://www.biblegateway.com/passage/?search=john%2012:32&version=NIV#fen-NIV-26613ahttp://www.biblegateway.com/passage/?search=john%2012:32&version=NIV#fen-NIV-26613ahttp://www.biblegateway.com/passage/?search=john%2012:32&version=NIV#fen-NIV-26613ahttp://biblicalfoundations.org/pdf/Studies5.pdfhttp://biblicalfoundations.org/pdf/Studies5.pdfhttp://biblicalfoundations.org/pdf/Studies5.pdfhttp://biblicalfoundations.org/pdf/Studies5.pdfhttp://www.biblegateway.com/passage/?search=john%2012:32&version=NIV#fen-NIV-26613a


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NE T And I, when I am lifted up from the earth, will draw all people to myself."

2 Corinthians 10:17ES V"Let the one who boasts, boast in the Lord."NI V84 But, "Let him who boasts boast in the Lord."NI VBut, Let the one who boasts boast in the Lord.HCSB So the one who boasts must boast in the Lord.NASB But HE WHO BOASTS IS TO BOAST IN THE LORD.NE T But the one who boasts must boast in the Lord.

Matthew 4:19: fishers of men versus fishers for/of peopleThe Greek word anthrpos means man or person in the singular. In the plural, it can refer to a

group of men or a group with mixed gender. For clarity, Matthew could have used a Greek word thatreferred to a group of men (cf. Acts 6:3; the Greek word used there is andras which is from anr).Contextually there doesnt seem to be any reason to limit the word in Matt. 4:19 to only men. Therefore,people is the superior translation, with men not being considered incorrect, but ambiguous. In a time

when man or men was considered not a gender specific term, the translation men would have beenfine. But the English language is changing to the point where men is now considered a gender specificterm.

John 12:32: draw all men or peopleThe discussion here goes similarly to the one above, except that there is no word for men or a

word for people. The Greek says that He will draw all, and thats it (pantas). So, looking atcontemporary English usage, the addition of people seems much more appropriate and clear.

2 Corinthians 10:17: him versus the oneThe present participle that begins the verse is not gender specific. Saying him is not the clearest

way to communicate the Greek in English. The one is more accurate (even though the participle ismasculine). As an added bonus, third person imperatives can accurately be translated with let the one orusing the word must. I highly prefer the latter as it connotes an imperative while the former connotes arequest.

Summary: The NIV, HCSB, and NET translated all three the best way possible. The ESV havetwo out of the three. The NIV84and the NASB translated all three poorly.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0



Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1

Gender issues 0 -1 1 1 -1 1

TOTALS 6 6 12 10 1 2


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Matthew 13:32ES VIt is the smallest of all seeds, but when it has grown it is larger than all the garden plants and

becomes a tree, so that the birds of the air come and make nests in its branches."NI V84 Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and

becomes a tree, so that the birds of the air come and perch in its branches."NI VThough it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomesa tree, so that the birds come and perch in its branches.HCSB It's the smallest of all the seeds, but when grown, it's taller than the vegetables and becomes a tree,so that the birds of the sky come and nest in its branches."NASB and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plantsand becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES."NE T It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes atree, so that the wild birds come and nest in its branches."

Check a: smallest of all seedsBoth the NIV84 and the NASB add a word not in the Greek, your and other respectively. While

I understand why the translators did this, it does not se



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

TOTALS 7 5 13 11 0 3

John 1:5ES VThe light shines in the darkness, and the darkness has not overcome it.NI V84 The light shines in the darkness, but the darkness has not understood it.NI VThe light shines in the darkness, and the darkness has not overcomeit.HCSB That light shines in the darkness, yet the darkness did not overcome it.NASB The Light shines in the darkness, and the darkness did not comprehend it.

NE T And the light shines on in the darkness, but the darkness has not mastered it.

Check a: comprehend versus overcomeJohannine scholarship leans heavily on translating katelaben as overcome. The main reason is

that in John 12:35, the author returns to a light versus darkness topic and uses this same verb. In thattext, it is fairly clear that overcome is the superior translation.


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Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

TOTALS 8 4 14 12 -1 4

John 3:3ES VJesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdomof God."NI V84 Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again."NI VIn reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is bornagain."HCSB Jesus replied, " I assure you: Unless someone is born again, he cannot see the kingdom of God."NASB Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot seethe kingdom of God."

NE T Jesus replied, "I tell you the solemn truth, unless a person is born from above, he cannot see thekingdom of God."

Check a: born again or born from aboveThe vast majority of Johannine scholarship views the underlying Greek as a reference to being

born from above, not being born again. However, every translation that has born again footnotes thatborn from above is an option. So, those translations will get a zero and the NET gets one point.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1


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the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1TOTALS 8 4 14 12 -1 5

John 3:16ES V"For God so loved the world, that he gave his only Son, that whoever believes in him should notperish but have eternal life.NI V84 "For God so loved the world that he gave his one and only Son, that whoever believes in him shallnot perish but have eternal life.NI VFor God so loved the world that he gave his one and only Son, that whoever believes in him shall notperish but have eternal life.HCSB "For God loved the world in this way: He gave His One and Only Son, so that everyone who

believes in Him will not perish but have eternal life.NASB "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him

shall not perish, but have eternal life.NE T For this is the way God loved the world: He gave his one and only Son, so that everyone who believesin him will not perish but have eternal life.

Check a: so loved versus in this wayWhile the traditional translation that God so loved the world (referring to the extent of Gods

love) is completely within the range of meanings for the Greek word houts, the context seems to lean infavor of the translation of in this way (referring to the manner in which Gods showed His love). Boththe NET and HCSB get one point (the rest get zero).

Check b: one and only versus only begottenThe translation of only begotten is based upon a word study fallacy that monogens, split into

its two parts, means only and to beget. If this were the case, then there is an issue in Hebrews 11:17

when the author of Hebrews refers to Isaac as Abrahams only son. The concept that should becommunicated is uniqueness or how Jesus is Gods son in a special way. The ESVs only Son and theNASBs only begotten are problematic. The rest use the phrase one and only, which are fine.

Check c: the quotation marksJohannine scholarship has virtually reached the consensus that John 3:16 was not spoken by

Jesus, but is an aside by the author. The best way to communicate this is to take John 3:16-21 out ofquotation marks and place a footnote after verse 15 stating that some translations continue the quotethrough verse 21 (cf. NIV, NET). The second best way is to keep it in quotes, but reference the idea thatsome scholars think the quote should end after verse 15 or 21 (cf. ESV; HCSB). The NIV84 and the NASBsimply leave it in quotes.


ESV NIV84

NIV HCSB NASB NETJosh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0



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Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1

Gender issues 0 -1 1 1 -1 1Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

TOTALS 7 4 16 14 -3 8

Roma ns 3:22ES Vthe righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:NI V84 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference

between Jew and Gentile,NI VThis righteousness from God comes through faith in Jesus Christ to all who believe. There is nodifference,HCSB -- that is, God's righteousness through faith in Jesus Christ, to all who believe, since there is nodistinction.NASB even the righteousness of God through faith in Jesus Christ for all those who believe; for there isno distinction;NE T namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. Forthere is no distinction,

Check a: faith in Christ or faithfulness of ChristI am fully aware of this hotly debated phrase. While many contemporary scholars favor the

faithfulness of Christ (a completely possible way of rendering the Greek), I am totally unmoved by their

arguments. The traditional translation still appears to be the best rendering.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1


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John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1TOTALS 8 5 17 15 -2 7

Rom ans 16:7ES VGreet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to theapostles, and they were in Christ before me.NI V84 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstandingamong the apostles, and they were in Christ before I was.NI VGreet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstandingamong the apostles, and they were in Christ before I was.HCSB Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are noteworthy inthe eyes of the apostles, and they were also in Christ before me.NASB Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among

the apostles, who also were in Christ before me.NE T Greet Andronicus and Junia, my compatriots and my fellow prisoners. They are well known to theapostles, and they were in Christ before me.

Check a: outstanding among or well known toWere Andronicus and Junia well known to the apostles or outstanding among the apostles? The

argument for the former has convinced me, but it is not an easy decision. Therefore, the best way tohandle this passage is to put something like well known to the apostles in the text and place thealternate translation in the footnotes (cf. NET, HCSB). The ESV gives the superior translation, butprovides no footnote. The NIV84 and NASB give the inferior rendering with no footnote. The NIV has theinferior translation in the text and a footnote for the better translation.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1


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John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1

Romans 16:7 1 -1 -1 1 -1 1

TOTALS 9 4 16 16 -3 8

2 Corinthians 11:25ES VThree times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and aday I was adrift at sea;NI V84 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent anight and a day in the open sea,NI VThree times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, Ispent a night and a day in the open sea,HCSB Three times I was beaten with rods by the Romans. Once I was stoned by my enemies. Three timesI was shipwrecked. I have spent a night and a day in the open sea.NASB Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night anda day I have spent in the deep.NE T Three times I was beaten with a rod. Once I received a stoning. Three times I suffered shipwreck. Anight and a day I spent adrift in the open sea.

Check a: once I was stonedTranslators need to make sure that when a passage is read out loud in different settings (adults,

youth, seniors, etc.), that it wont cause laughing like some of these translations come across. A clarifyingphrase like pelted with stones (NIV), by my enemies (HCSB), or I received a stoning (NET) is veryhelpful. The other translations are accurate, but not sensitive to contemporary terminology.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1

Romans 16:7 1 -1 -1 1 -1 1


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2 Cor 11:25 0 0 1 1 0 1

TOTALS 9 4 17 17 -3 9

Galatians 3:28ES VThere is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for youare all one in Christ Jesus.

NI V84 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.NI VThere is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are allone in Christ Jesus.HCSB There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus.NASB There is neither Jew nor Greek, there is neither slave nor free man, there is neither male norfemale; for you are all one in Christ Jesus.NE T There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female forall of you are one in Christ Jesus.

Check a: male and female versus male nor femaleThe Greek of Gal. 3:28 clearly has the coordinating conjunction kai and is best translated and. I

have yet to find any lexical entry containing an example where kai, a very flexible conjunction, istranslated nor. The reason this is important is that Paul appears to be alluding to the creation account

with male and female, and this allusion is lost when translated male nor female.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0



Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1

Romans 16:7 1 -1 -1 1 -1 1

2 Cor 11:25 0 0 1 1 0 1

Gal 3:28 1 -1 1 -1 -1 -1

TOTALS 10 3 18 16 -4 8


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1 Timothy 2:12ES VI do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.NI V84 I do not permit a woman to teach or to have authority over a man; she must be silent.NI VI do not permit a woman to teach or to assume authority over a man;[a] she must be quiet.HCSB I do not allow a woman to teach or to have authority over a man; instead, she is to be silent.NASB But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.NE T But I do not allow a woman to teach or exercise authority over a man. She must remain quiet.

Check a: exercise or assume authorityThe majority of translations render authentein as exercise or have authority. The NIV has

assume authority. While Baldwins chapter inWomen in the Church lists assume authority as anoption, the first occurrence is in 390 A.D. While exercise/have authority is not explicitly listed in thechart, Baldwin defines 2a. (to compel, to influence someone/something) as to seek to exerciseauthority. Assume authority is an unfortunate translation. I believe that it may be an attempt totranslate the passage ambiguously, since the word assume can be taken in different ways (anappropriate or inappropriate taking of authority), but in my unscientific polling of about 20 people,EVERYONE thought that the translation of the NIV referred to an inappropriate taking of authority. It ismade worse by the footnote which says that a man may refer to her husband, another exegeticaldecision not justified by the context.



Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1

Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0



Textual Variants 1 1 0 -1 0 1Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1Romans 16:7 1 -1 -1 1 -1 1

2 Cor 11:25 0 0 1 1 0 1

Gal 3:28 1 -1 1 -1 -1 -1

1 Tim 2:12 1 1 -1 1 1 1

TOTALS 11 4 17 17 -3 9
http://www.biblegateway.com/passage/?search=1%20tim%202:12&version=NIV#fen-NIV-29729ahttp://www.biblegateway.com/passage/?search=1%20tim%202:12&version=NIV#fen-NIV-29729ahttp://www.biblegateway.com/passage/?search=1%20tim%202:12&version=NIV#fen-NIV-29729ahttp://www.biblegateway.com/passage/?search=1%20tim%202:12&version=NIV#fen-NIV-29729a


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Observations of Part 2


Josh 15:18 1 1 1 1 -1 1

2 Sam 20:20 1 1 1 1 1 -1

Isa 6:5 1 1 1 1 1 -1Isa 7:14 1 1 1 1 1 -1

Ezek 21:7 1 1 1 1 1 -1

Mal 2:16 1 -1 1 1 -1 0




Matt 6:13 -1 1 1 1 -1 1

the Jews in FG -1 0 1 0 -1 1

signs in FG 1 -1 1 1 1 -1


Matt 13:32 1 -1 1 1 -1 1

John 1:5 1 -1 1 1 -1 1

John 3:3 0 0 0 0 0 1

John 3:16a 0 0 0 1 0 1

John 3:16b -1 1 1 1 -1 1

John 3:16c 0 -1 1 0 -1 1

Romans 3:22 1 1 1 1 1 -1

Romans 16:7 1 -1 -1 1 -1 1

2 Cor 11:25 0 0 1 1 0 1

Gal 3:28 1 -1 1 -1 -1 -1

1 Tim 2:12 1 1 -1 1 1 1

TOTALS 11 4 17 17 -3 9

The HCSB scored the highest again, but tied with the NIV and the ESV following. The NET andNIV84 are 4th and 5th respectively, and the NASB came in last with a -3 score.

As said previously, point totals arent everything. Looking at just the negative scores, we getthis:

HCSB=2NIV=2ESV=3NET=7NIV84=8NASB=11

Concluding ThoughtsPoints for translations:


Part 1 TOTALS 13 12 11 10 10 8

Part 2 TOTALS 11 4 17 17 -3 9

TOTALS 24 16 28 27 7 17


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The NIV has the most points with 28, with the HCSB just one point behind. The ESV followedwith 24 points. The NET (17) and NIV84 (16) were close together in 4th and 5th place. Finally, the NASB didmiserable in part 2, with a -3 score, lowering its total to 7: last place.

Looking at the negative points should help distinguish between the HCSB, ESV & NIV and theNIV84 and NET.

Negative points:


Part 1 TOTALS 0 5 4 2 0 5

Part 2 TOTALS 3 7 2 2 11 7

TOTALS 3 12 6 4 11 12

The ESV had the least amount of negative scores with 3. The HCSB was close behind with 4. TheNIV had twice as many as the ESV with 6.

Placing these translations along a spectrum of essentially word-for-word to essentiallythought-for-thought, we get this:

-The NASB is the most literal/formal/word-for-word translation and it got the lowest score.-The NET, NIV, and NIV84 were right in the middle, allowing for more interpretation to be involved in thetranslation process (therefore allowing for more opportunities for negative scores). The ESV and HCSBare between the mediating and word-for-word translations.-The NIVs negative 6 score would make it hard for me to use it in teaching, since I appear to disagree

with their translations too often. Therefore, the HCSB and ESV are the top two translations I would usefrom this list for teaching. This is not to say that the NIV (or the others) should be avoided, just that they

wouldnt be mypreferred translations to teach from.

analyzing six bible translations

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