Threads from Henry's Web

Tag: CEV

  • Dynamic Range: Breaking Bread and the Eucharist

    This post is based on Acts 2:42 and 46. In the NLT of Acts 2:42 the phrase breaking of bread, admittedly a bit less than meaningful in modern English, is translated as sharing in the Lord’s supper. The NRSV reads “breaking of bread” but a note in the New Interpreter’s Study Bible suggests “Lord’s Supper,” and the New Oxford Annotated Bible has a note suggesting “Eucharist.” (These are in the study notes, not translator’s notes. The NLT does not have a note.

    I’m questioning the validity of this translation for the time in question. We might well ask just what this activity consisted of at the time, and whether “Lord’s Supper” or “Eucharist” will suggest the right idea to modern readers. Personally, “Lord’s Supper” brings up my youth as a Seventh-day Adventist, and celebration of the Lord’s Supper which happened every quarter and was a longer church service than normal. It would be hard to fit that concept in which an activity carried out daily.

    Eucharist is even more formalized and I would suggest that what is practiced in modern churches is very different from what would have happened at this time. I’m aware this wasn’t suggested as a translation but rather as a study note, yet even so is not the modern English reader misled?

    Most likely this breaking of bread was a common meal by which Christians offered fellowship. It is unlikely that there was much ritual beyond what would be normal at a Jewish meal. The thing that was special about these meals was the offering of fellowship. I’m having a hard time replacing “breaking of bread” with something useful, but I’m thinking of one of these:

    • sharing a common meal
    • eating together as a sign of fellowship
    • commemorating Jesus and their fellowship by eating together

    Perhaps, however, the CEV has the best of it, however, with “They also broke bread . . .”

  • Reading from the NIrV

    The New International Reader’s Version never got much traction, especially here in the United States, but I do have a copy, and I chose to do my lectionary reading from it this morning. That kind of reading is helpful in getting a quick feel for a version. I can ask myself how I would teach this passage if I were using this particular version. Because the lectionary includes a variety of types of passages, I get a feel for how it will read.

    This version is to some extent aimed at the same readers as the New Life Version, about which I blogged a couple of days ago. Those for whom English is a second language should do well with this version, as should children, and those working on their literacy. Christian programs designed to teach reading could use this as a reader.

    It pretty much reverses the comments I made on the NLV. First, it is much more even in its style. This probably results from committee work, and from the fact that it is the revision of an existing version. One person will have a hard time matching a committee in terms of making the style even. Of course, one should note that a committee will never produce the likes of The Message either, while one man did!

    The NIrV uses very simple syntax. Let me quote a couple of verses from 1 Samuel 16 to illustrate:

    The LORD said to Samuel, “How long will you be filled with sorrow because of Saul? I have refused to have him as king over Israel. Fill you animal horn with olive oil and go on your way. I am sending you to Jesse in Bethlehem. I have chosen one of his sons to be king.”

    But Samuel said, “How can I go? Saul will hear about it. Then he’ll kill me.”

    The LORD said, “Take a young cow with you. Tell the elders of Bethlehem, ‘I’ve come to offer a sacrifice to the LORD.’ Invite Jesse to the sacrifice. The I will show you what to do. You must anoint for me the one I point out to you.” — 1 Samuel 16:1-3

    Now you’ll also notice that unlike the NLV, the NIrV uses some of the somewhat technical terms, “anoint”, “elders”, and “sacrifice.” The NLV avoids all of these. The NIrV answer to the problem of this sort of vocabulary is a dictionary provided in the back, at least of my edition. Many Christian I encounter cannot understand the problems with these words that seem common to them. But if you grew up in church, you actually speak a “church” dialect. Even many unchurched people in the United States grew up with this church dialect. Versions that aim for readers whose English is at all weak, or who are not part of the church community already, have to take such issues into consideration.

    This type of simplified syntax, and partially simplified vocabulary works better in some types of passages than others. I was reading lectionary passages for Lent 4 and 5 of cycle A this morning. Let me list the passages in the order of how effective the NIrV translation was. I’m considering here public reading, preaching or teaching, as well as conveying the intention of the passage as it was written. Any Bible translators reading this will almost certainly be able to predict this list if they know the eight passages.

    1. 1 Samuel 16:1-13
    2. John 9:1-41, John 11:1-45
    3. Ezekiel 37:1-14
    4. Romans 8:6-11; Ephesians 5:8-14
    5. Psalm 23, Psalm 130

    Basically, the simplified syntax is quite effective in narrative portions. I wouldn’t mind preaching from those passages at all using this version. It is a little bit less effective in the gospels, and that difference is accentuated because it is the gospel of John which is somewhat subtle in vocabulary and symbolism. Normally, I think a passage from the prophets would be difficult to work with in this simplified of a version, but Ezekiel 37 is narrative in form, and it’s actually quite effective there. The epistles lose something in translation. Paul is writing complex, and the translation is simple. Finally, such simplified syntax does very poorly in poetry, though the NIrV does break out poetic lines unlike the NLV.

    All of these differences are not faults of the translators or translation; they are simply facts of life. When you translate poetry, for example, you can translate either the literary quality and nuances, to whatever extent possible, or you can stick with the intellectual content. The NIrV, quite understandably, sticks with the intellectual content. You can’t write great poetry with simplified syntax and vocabulary.

    There was one really awkward wording, and I’m not sure exactly how I would explain it in teaching. I’d probably simply give my own translation and explain from that. It’s in 1 Samuel 16:5, where Samuel tells the elders of Bethlehem, “Set yourselves apart to him . . . ” I’m not sure what that would mean. I know what the Hebrew means, but I don’t recall heard “set apart to ___” unless the blank was verbal.

    Overall, I maintain my initial impression. This version is a good version for outreach or for use by anyone who is working on reading skills in English. Though there are a number of good alternatives, such as the CEV, NCV, or the TNIV. The last of these is not quite a simplified as is the NIrV, or at least that is my impression.

  • Isaiah 49:2 – Mouths and Sharp Swords

    One basis I use for comparing Bible translations is the way in which idioms are handled. It’s difficult to measure this precisely, because you have to consider several things:

    • Is the idiom as used comprehensible to modern readers?
    • Does it mean the same thing to modern as to ancient readers?
    • Is there a reasonable English (or other target language) equivalent?
    • How good is the equivalent that was selected by the translation?

    Simply noting that an idiom in one language is translated by an idiom in another is not sufficient. Figures of speech work in essentially the same way and require that one ask the same questions.

    In Isaiah 49:2 we have a fairly simple figure of speech. In Hebrew, this very literally reads:

    He set my mouth like a sharp sword.

    Now I don’t know how natural that sounds in English to others, and I’m already running another poll, but to me “sharp” and “words” do go together in a figure of speech, and using mouth for the words spoken is also pretty standard. For example, I don’t think anyone has trouble understanding “potty mouth.” I have only rarely heard that combination with “sharp,” however. There I think we more commonly use “tongue” with “sharp” than “mouth.”

    So I classify the translations of the figure of speech in three categories. First would be those that translate the figure of speech or idiom completely literally. (I’d ignore the idiom if the figure of speech is common also in the target language.) The second group adjusts it somewhat to make it more comprehensible. The third translates the figure into natural, but not necessarily idiomatic language. The fourth group (of which I have no examples in this case) would provide an alternate idiom. The following list is not exhaustive:

    Translating the words and not the figure

    “He made my mouth like a sharpened blade;” (NJPS)

    “He made my mouth like a sharp sword,” (NRSV)

    Adjusted slightly

    In this case, the adjustment is generally “mouth” replaced with “tongue.”

    “He made my tongue a sharp sword” (REB)

    Translated into clear language (drop figure of speech)

    “He made my words as sharp as a sword.” (TEV) [Note here that one figure (mouth for words) is replaced, while the second (sharp) is retained.]

    “He made my words of judgment as sharp as a sword.” (NLT)

    “He made my words pierce like a sharp sword” (CEV) [In a sense another figure of speech is added, or perhaps “sharp” is merely enhanced, by the addition of the word “pierce.”]

    “He made my words like a sharp sword;” (HCSB) [The HCSB regularly surprises me, sometimes with incredibly obscure translations, and sometimes with exceptionally clear ones.]

    This comparison also raises a question with the NLT text. Should the words “of judgment” be added here? Is it perfectly clear that it is words of judgment alone that pierce like a sharp sword? On first reading, I am not happy with the NLT addition there. It makes plain something that is not plain in the text, and may even be incorrect. My mind could be changed, however.

  • The New Interpreter’s Study Bible

    I have my stable of study Bibles that I regularly consult and recommend to students. Three key ones are The Learning Bible (CEV) [TLB], the Oxford Study Bible (REB), and the New Oxford Annotated Bible (NRSV). Though I don’t use it regularly (there have to be some books I don’t read!), the HarperCollins Study Bible (NRSV) is also excellent.

    Recently, however, I used a Christmas gift card at Barnes and Noble to pick up a copy of the New Interpreter’s Study Bible [NISB]. It has been around for some time (2003 copyright), but I’ve only glanced briefly at it in libraries. Now that I have a copy of my own, I’d like to comment on it.

    It is 2298 pages, not including maps. The majority of that is a combined Bible text with notes. The notes are more extensive than either the Oxford Study Bible or the New Oxford Annotated Bible. In general they are a little bit more readable, so this Bible will be useful for people with less Biblical background. It is still not a “simple” study Bible, and doesn’t encroach on the audience of TLB. That is due both to the notes themselves, in which the NISB uses a heavier vocabulary and style, and the translation on which it is based (NRSV for the NISB). It does not take space with illustrations as does TLB either. The information is much more densely packed on the page.

    There are some major positive points, however. If you find something like TLB a bit basic for you, these notes dig deeper into scholarly and critical issues. I am extremely impressed with the introductions to Biblical books, which seem balanced and complete. The notes themselves are extensive and clear, and yet manage to avoid simply telling you what the text means. They give an overview of why as well. The excurses are also excellent and provide valuable information. For example, one excursus in Isaiah 42 provides an introduction to the servant passages.

    In terms of total size, I think the fairest comparison would be to the Oxford Study Bible [OSB], which is 1597 pages, also excluding maps. Its print also appears slightly larger. It has a total of 199 pages of general articles, compared to NISB’s 36 pages. The OSB also spends a greater amount of time on critical theories in the passages I have studied thus far. That point should not be overemphasized. Both discuss the issue, and I have not read all of the book introductions.

    Another advantage of NISB is incorporating fairly recent scholarship. That is, of course, the hazard of aging books–new research is done, new commentaries are published, and theories fade and are replaced by new ones. On that, the NISB is nice just because it’s newer.

    This is not a devotional study Bible. I think that many preacher’s will find it valuable. It will provide you with background and with suggestions for understanding and interpretation. In fact, much of that 36 page section of general articles deals not with technical stuff (Hebrew poetry, literary forms, ancient near eastern cultures), but rather with inspiration and authority, and the ways in which we interpret. This all suggests a practical intention for the book.

    For me, NISB is not going to replace my trusty and severely word OSB, but I have added it to my primary shelf where I keep those materials I consult regularly in Bible study.

  • Why I Hate the KJV

    It’s about time for one of my periodic posts on the King James Version, signaled by comments from a KJV-Only advocate to some earlier posts.

    As is usual, the commenter does not interact with anything I say about this issue, but merely affirms the need for a solid foundation, provided in the KJV. In this case, the commenter tells me that the KJV has never been proven wrong. I can hear his question: How can you be so perverse as to fail to give homage to the Bible. To the KJV-Only advocate, Psalm 19:7 does not read “The law of the Lord is perfect, converting the soul” but instead reads “The King James Version is perfect, converting the soul.” This particular commenter didn’t ask me why I hate the KJV, but that usually comes somewhere in the discussion.

    Well, the answer is that I do not, in fact, hate the KJV. The title is tongue in cheek, though I wouldn’t be surprised to have it used as evidence of my hate. I also do not hate the Douai-Rheims version, the Geneva Bible, Wycliffe’s translation, or the Latin Vulgate. I just don’t recommend that you use any of those as your primary study Bible nor do I recommend you use them for scripture readings. Some exceptions can be allowed for those who are experts in the appropriate language. I consult all of those except Wycliffe on a fairly regular basis.

    The KJV is simply one translation of the Bible. It is special because of the time, place, and circumstances of its translation. It is, perhaps, the single most important accomplishment of English Bible translation, though that would be debatable. Its translators worked out some quite good translation principles, and they worked with substantial literary skill. To one who has any feel for the language of that period it is truly a work of beauty. (I must, however, give a nod to the considerable subjective element in beauty. I find it beautiful.)

    Having said that, it is also an historical artifact. It is no longer easily understood by modern audiences. Our knowledge of the Biblical languages has advanced. We have many new manuscripts available, and we also have more advanced tools with which to study them. As a choice to use as a study Bible today, or for Bible readings in church, or as a reading Bible, it is not good for the majority of readers. I would make an exception for that small group of people who have actually mastered that language.

    The KJV-Only movement is thankfully getting smaller. It has the effect of turning people away from the Bible rather than toward it. It is largely a means of maintaining personal authority for pastors and teachers who have placed their dependence on a particular English version rather than either going to the original languages, or using multiple translations to help get perspective.

    Again, I must make clear that I do not refer in the previous paragraph to people who prefer the KJV while respecting other translations, or to pastors who use the KJV in teaching a congregation where that was the preference. I question the wisdom of such a thing, but I do not call it dangerous. What I call dangerous is the teaching that the KJV is the one, true word of God.

    I used to write about this frequently, but I don’t any more, fundamentally because I’ve run out of things to say, and I haven’t seen a new or interesting KJV-Only argument to which I can respond in some years. They just repeat the same thing over and over. I’m more interested now in getting people to move to newer versions that are suitable for outreach, such as the CEV, TNIV, or NCV amongst others.

    But having gotten some comments I just had to blow off a bit of steam on the topic. I now return you to your regular programming.

  • Personality and Bible Translation Preference

    My post yesterday, titled must personality, is in response to a two part series by Wayne Leman over at Better Bibles. You can check out part 1 and part 2 there, along with a quite substantial number of comments.

    Wayne says that his initial thesis, which he presents even though he feels it was disconfirmed, was this:

    Those with whom I disagreed with about Bible translation were so set (whoops, sorry, deeply principled!) in their ways. And those with whom I have had some of the most difficult interactions in the past often have scored with a “T” (Thinking) on the Myers-Briggs profile. So I assumed that those who believed so strongly in the value of literal Bible translations and lack of value of idiomatic Bible versions must also be a Myers-Briggs “T”.

    I’m wondering, however, if there isn’t still some point to his hypothesis. I’m one of those Ts, though I generally agree with Wayne on Bible translations. But I have an almost compulsive need to read things in their original languages. Even in such languages as Akkadian which I read only with the most tedious effort, I still like to at least check key points of any translation I’m using. Now my limited ability indicates I should probably give more credence to the translation, but I still go look.

    Now perhaps many T personalities don’t have the same experience I have had with discovering translations that are literal but misleading. If they don’t have the time, energy, talent, or whatever else it takes to study the original languages, perhaps they would be driven, unlike me, to go to the translation that feels closest from their point of view. I rarely use the NASB, for example, because I can produce that for a passage in a few minutes, and do so regularly as my “working translation.”

    On the other hand, even having produced an essentially literal translation, I am often at a loss for English words that express well the thought that I’m sensing in the text. I can go to the [tag]NRSV[/tag] to check my work, so to speak, but to get effective wordings in English I’m more likely to check the [tag]CEV[/tag], [tag]REB[/tag], [tag]NJB[/tag], or [tag]TNIV[/tag], along with a number of others.

    It’s just a thought.

    PS: For those in the comment thread over at Better Bibles, I haven’t commented because one is required to have a blogger account, and I can’t even remember my ID. Hopefully I’ll find it at some point. I’ve never had a “blogger” blog, but I did at one point have an account.

  • Galatians 3:2: AKOE PISTEOS

    Or should I make that AKOH PISTEWS? Note that a similar question can be asked in Galatians 3:5, but I will assume due to theme that one will give the same answer in both places.

    Writing an exegetical article on this verse could be quite lengthy, but I agree with J. Louis Martyn in his commentary on Galatians when he says:

    . . . Paul is not asking the Galatians which of two human acts served as the generative locus in which they received the Spirit, a decision on their part to keep the Law or a decision on their part to hear with faith. On the contrary, he is asking rhetorically whether that generative locus was

    • their act in becoming observant of the Law or
    • God’s message (akoh).

    — page 288 [some punctuation/formatting including Greek rather than transliterated text is mine-HN]

    The specific translation of akoh pistewj depends on two factors. First, should the word “hearing” be active or passive, in other words is the thing that generates the reception of the Spirit the act of hearing, or the content of what is heard, the message? The second is how does faith relate to the message. Is it a message that is faith, or is it a message that elicits faith? Martyn (op. cit.) Romans 10:16-17, where the message is much more clearly established as that which elicits faith, and the word akoh is also pretty clearly established as passive in intent.

    So how do translations compare on this. Here are some examples, showing the variety on these two points:

    • TNIV – Did you receive the Spirit by observing the law, or by believing what you heard. [This agrees with the NIV, which is surprising considering the accusations of Calvinist bias in the NIV translation.]
    • REB – did you receive the Spirit by keeping the law or by believing the gospel message?
    • NLT – Did you receive the Holy Spirit by keeping the law? Of course not, for the Holy Spirit came upon you only after you believed the message you heard about Christ.
    • ESV – Did you receive the Spirit by works of the law or by hearing with faith?
    • CEV – How were you given God’s Spirit? Was it by obeying the Law of Moses or by hearing about Christ and having faith in him?
    • TEV – did you receive God’s Spirit by doing what the Law requires or by hearing the gospel and believing it?

    I don’t see any translation that gets quite the nuance that I see in this passage, though perhaps I’m being a bit too tense. In this case, I think the NLT actually has the best translation with the CEV and TEV following very close after.

    Of course, it’s hard for translations to get everything right. In this case, however, I think that formal equivalent translations, such as the ESV really leave the English reader hanging, because “hearing of faith” cannot possibly elicit the same semantic ranger as akoh pistews, with unfortunate results.

  • Translation Comparisons in Isaiah 63

    Why Isaiah 63? Well, I was reading it in Hebrew for my devotional time this morning, and then I compared some modern versions purported to be readable, and I thought it would be valuable to provide a complete comparison.

    Note that I’m not attempting to provide a comprehensive list. I’m just comparing some poetic and idiomatic phrases that caught my eye. The versions I will use here are the ESV, TNIV, CEV, and NCV. Of these, I have recommended the TNIV, CEV, and NCV as options for outreach Bibles, that is, Bibles suitable for people who are not well versed in the church environment and dialect.

    I would first note that all four of these versions capitalize “Holy Spirit” suggesting divinity in an Old Testament passage in which this was likely not in view. That is not terribly surprising, but it does illustrate the evangelical Christian roots of all four of these versions.

    I am only going to post the phrases I’m comparing, so you may need to get out your own Bible and work with the context.

    Verse Version Phrase;
    1 ESV crimsoned garments
    TNIV garments stained crimson
    CEV clothes stained red
    NCV dressed in red
    In this verse, the ESV strikes me as not quite being English, and I’m not certain of the value of its text in literal terms. Just what does “crimsoned” mean? I believe I know, but I read the text in Hebrew first. The NRSV uses “garments stained crimson” just as the TNIV does. Both the CEV and the NCV simplify with “red.” There is a significant difference in meaning between “clothes stained red” and “dressed in red.” In context one can still get the picture, but the phrase itself is a bit weak. I give the CEV points for both “clothes” and “stained.”
    2 ESV and your garments like his who treads in the winepress
    TNIV like those of one treading the winepress
    CEV your clothes look stained from stomping on grapes
    NCV as if you had walked on the grapes to make wine
    The ESV wording in this verse is extremely awkward, and I don’t think they gain poetic value from it, though it does follow the KJV tradition “and thy garments like him that treadeth in the winefat.” TNIV is again content to provide natural English, though treading the winepress is no longer a common term. NCV is the most explanatory.
    9 ESV In all their affliction he was afflicted
    TNIV In all their distress, he too was distressed
    CEV It troubled the Lord to see them in trouble
    NCV When they suffered, he suffered also
    This is another completely non-radical rendering by the TNIV. CEV and NCV are much bolder, and with good effect, in my view. I would ask the ESV translators whether when their child is in pain they would say, “In all your affliction I am afflicted,” or whether they might instead say “I’m hurting with you” or something similar.
    10 ESV and grieved his Holy Spirit
    TNIV and grieved his Holy Spirit
    CEV and made his Holy Spirit sad
    NCV and made his Holy Spirit very sad
    One thing I’m noticing in this chapter is how frequently the TNIV and ESV have the same reading. With all the exaggerated criticism, you might expect more radical renderings from the TNIV team, but they seem quite restrained.
    14 ESV to make for yourself a glorious name
    TNIV to make for yourself a glorious name
    CEV The name of the Lord was praised for doing these things.
    NCV and by this you won for yourself wonderful fame
    Note that the CEV rendering combines thoughts in different lines of Hebrew poetry and thus doesn’t fully correspond with the phrase cited from the other versions. NCV conveys the information that “name” in this context refers to fame or reputation.
    15 ESV the stirring of your inner parts
    TNIV Your tenderness
    CEV Show us that you care about us
    NCV your love
    This is a clear instance of an idiom translated word for word in the ESV, but idiomatically in the other three versions. The difference in the amount of text I quoted is based on other issues in the translation of the verse, in which the CEV and NCV both deal with repetition in poetic lines by combing them into more standard English style. That type of translation of Hebrew poetry, which loses the form, but may well convey the meaning more clearly is not my topic here.
    17 ESV and harden our heart, so that we fear you not
    TNIV and harden our hearts so we do not revere you
    CEV Why did you make us want to disobey you?
    NCV Why do you make us stubborn so that we don’t honor you?
    Again, combination of parallel thoughts into single elements tends to make it difficult to quote precisely the phrase desired. I think TNIV’s “revere” is better than “fear” in this context.

    I would have just a few observations on this. First, of course, studying a few instances that caught my eye in a single chapter does not fully characterize Bible versions. That should be obvious, but I don’t want there to be any mistake.

    Second, one of the clearest differences between formal equivalence and dynamic equivalence comes in the translation of idioms. Do we preserve the source language idiom, however little sense it may make in the target language, or do we find a good target language idiom to convey the same meaning. Depending on what the reader is looking for, one could answer that question either way. The ESV consistently translates idioms word for word in this chapter, while the TNIV takes a few steps away from that, but the NCV and the CEV generally seek a new idiomatic way of expression.

    While it was not my focus for this comparison, the same differences could be noticed in handling poetic lines. ESV and generally TNIV reflect the Hebrew poetic lines, while the NCV and CEV scramble them as necessary to express the meaning. That conveys certain elements of meaning to audiences who are not acquainted with Hebrew parallelism–a very large percentage of Bible readers–but at the same time it loses the opportunity to see the structure of the Hebrew poetry.

    The differences occur on a scale, i.e. there is not a clean break between the two styles of translation. If you compare the CEV and the ESV, it looks like two completely different approaches, but the TNIV is somewhat mediating, and I know that if I added several more translations, the scale would be even more evident.

    Being aware of such differences, we can more intelligently select a Bible version for any particular setting and use.

  • Finding an Authoritative Translation

    In George Orwell’s Animal Farm things eventually boil down to “all the animals are equal, but some animals are more equal than others.”

    I think I can apply this to Bible translations as well as to animals, especially when one is looking for an authoritative translation. The fact is that no translation perfectly reflects the source languages. Thus, there is no translation that is the final word on the interpretation of any particular passage. The final appeal must be to the texts in the source languages, and to the best research available there.

    This situation is very disappointing to many Bible students who don’t know their Biblical languages, which is the vast majority of Bible students. How can they successfully get finality about a point of Biblical interpretation from a translation? Surely there is a translation that is right all the time, that can simply be trusted. But the answer is no. No translation is ever perfect.

    But are some translations “more equal” on this point than others? I would say that there are, and that there are some techniques that English speaking and reading Bible students can use in order to avoid getting caught by a translation issue. These techniques are really fairly simple, and the necessary tools are widely available.

    1. Use multiple translations
      If you compare the translation of a text in more than one version, you will be alerted to translation differences. Start with the assumption that if there is a substantial difference in the way a verse is translated, i.e. that the two translations don’t simply express the same thought in different words, then there may be a significant translation issue underlying those different versions.
    2. Make your choice of versions wisely and purposefully
      Choosing multiple versions to compare when looking for translation issues is differnt than choosing a version for your own reading or study use according to your preferences. You want to find versions that are done by credible scholars, but that differ in their approach sufficiently so that they are likely to disagree on controversial issues. I’ll list some good selections for this purpose below. In particular, be aware of the translation philosophy involved. For example, comparing the rendering of the ESV with that of the CEV may give you the idea that there is a significant translation issue, when the problem is really that one is very literal while the other is dynamically expressive. With some extra attention, you will then often find that they are both trying to convey the same message, just in a different way.
    3. Check concordances with original language references
      Many people put a great deal of weight into these kinds of studies in terms of finding or even creating new definitions, but without facility in the language in question it is doubtful that your work will be all that accurate. Such study can alert you to just where the problems are in a translation. This may not give you the final answer, but at least it may keep you from being embarrassed by finding out that you based your interpretation on a faulty translation, or that you were dogmatic about something that is really very controversial.
    4. Use commentaries
      For this purpose you need an exegetical or critical commentary. You might want to look at some suggestions for materials in my reader’s guide to Bible study tools.

    Now let’s expand just a bit on which translations are “more equal than others.” If you want to catch translation problems you need to be more careful than usual in your selection. Let me suggest that your select one or more from each of the following groups. Note that the groups do overlap.

    You want to avoid hitching your star to older translations, such as the KJV, ERV, ASV, Young’s Literal and so forth. These translations can be good an helpful in reading and study, but they were made without much modern research and many recent discoveries in manuscripts and language, and thus are not nearly as helpful in identifying true translation issues.

    Literal Translations

    You can generally avoid the older RSV as most translation issues will be reflected in the newer versions. I don’t list the New King James Version simply because its focus was to reflect the text and language of the KJV, and thus it does not present as much new information as other versions.

    Dynamic Translations

    Catholic Translations

    Protestant Translations

    Mainstream/Liberal Translations

    Evangelical Translations

    Jewish Translations

    In this category, the one item to consult is the JPS Tanakh: The New JPS Translation According to the Traditional Hebrew Text. I do not have this rated yet on my list of Bible translations, but it should be consulted especially in cases of interfaith dialogue.

    As I noted earlier, there is ultimately no way short of learning the source languages to really be able to handle all translation issues. You will find, however, that the majority of the Bible is not that controversial in its translation. Translation issues deal with a small number of texts, though often these are the most contentious. Using multiple translations wisely will help you avoid errors and embarassment.

    See also my book, What’s in a Version? and my Bible Translation Selection Tool.