while today

What is the best Bible translation? I like the reply that says, “The one that’s read.” I’ve read many different translations in my Christian walk, and, clearly the statistics indicate we live in a multiple translation environment, so as we attempt to teach, we have to take that into account. Translation differences can often lead to interesting investigations to help us better understand a passage. But I’m curious about what people are reading.

What are the most purchased Bible translations? The following list is from August 2019 and compiled by the Evangelical Christian Publishers Association.

1. New International Version
2. King James Version
3. English Standard Version
4. New Living Translation
5. New King James Version
6. Reina Valera (Spanish)
7. Christian Standard Bible
8. New International Reader’s Version
9. New American Standard Bible
10. The Message

The Barna Group did a survey in 2018 of the most read Bible translations.

1. King James Version 31%
2. New International Version 13%
3. English Standard Version 9%
4. New King James Version 7%
5. Amplified 7%
6. Christian Community 4% (originally produced in the Philippines)
7. New American Standard 3%
8. New Living Translation 2%
9. Revised Standard 2%
10. Contemporary English Version 2%
11. New American Bible 2%
12. All others (1% or less combined) 9%
13. Not sure 8%

Dr. Jack P. Lewis did a review of Bible translations called The English Bible from KJV to NIV*. Lewis had the knowledge of the languages, and the book is a detailed oriented book. But one of his concluding thoughts may help us in our multi-translation world.

While versions differ in translating specific statements, all of the available English translations present the basic duties toward God and man. By comparing one with the other, the person with no language training can be warned about going astray because of the peculiarities of one translation. He may be challenged to new ideas by reading a new translation. The religious problems of the world are not caused by people reading different translations; the most serious problem is that many read no translation!*

— Russ Holden

*Jack P. Lewis, The English Bible from KJV to NIV, p. 412.

The print edition of a major update to the NIV is expected to be released in March 2011. Electronic versions of this new edition are already available. The new edition is simply called the NIV. In order for consumers to know which edition they are purchasing, they will have to check the copyright notice in the front. The previous edition ended with a copyright date of 1984. The new one will have a date of 2011. Zondervan expects to move all of their NIV products to the new edition over the next two years. After the release of this new edition, the 1984 edition of the NIV and the TNIV will no longer be published.

The path to this updated version has been bumpy and controversial. Two previous editions met with criticism — the NIVI released in Britain (the “I” stood for inclusive) and the TNIV (the “T” stood for “Today’s”). The debate centered on gender inclusive language. Most modern translations (e.g., NKJV, NASB, and ESV) attempt to be somewhat gender neutral. The question is the extent to which this may legitimately be done. For example, sometimes “brothers” may include women, but not always. The new NIV frequently uses “brothers and sisters” where the Greek has “brothers.” But there are situations where it may be difficult to know whether women should be included. For example, the new NIV has “believers” for “brothers” in Acts 14:23 for the group that travelled with Peter to Cornelius’ house. Controversy also erupts over changing singular masculine pronouns like “he” to plural pronouns like “they.”

“Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. ” (John 14:23, NIV 2011, my emphasis)

“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me. ” (Revelation 3:20, NIV 2011, my emphasis)

We end up with singular pronouns being mixed with plural pronouns referring to the same person. Other passages to notice are that Phoebe becomes a “deacon” in Romans 16:1, and women are told not to “assume authority” rather than “have authority” in 1 Timothy 2:12. These are passages that are likely to spark discussion.

The new NIV has responded to some of the criticisms of the NIVI and TNIV and pulled back a bit from those editions, but it remains to be seen whether it is enough to avoid controversy and gain the same level of use. Readers of the Bible need to understand how to distinguish the previous NIV from the new one and the nature of some of the changes. Readers of “thought for thought” translations like the NIV are wise to compare with more “word for word” translations to see if we indeed have God’s thoughts and not just the thoughts of a translation committee.

David defeats the much larger Goliath with a shepherd’s sling. The story is well known, and it seems like this is a simple question: how tall was Goliath? In most of our Bibles, 1 Samuel 17:4 reads “six cubits and a span.” A cubit is the measurement from the elbow to the tip of one’s fingers (approximately 18 inches) and a span is about half a cubit. That gives Goliath’s height as 9 foot 9 inches.

That measurement has at least the problem of precision. I suspect that if we went around measuring people from elbow to finger tip, we might find some variation in numbers. The truth is that ancient measurements were not standardized. The Anchor Yale Bible Dictionary cautions:

It is almost impossible to translate ancient measures precisely into modern metrological terms. Regardless of how precisely stated, most modern equivalents have a margin of error extending to ±5 percent or even greater, and ancient measures were never able to achieve either the degree of precision or of standardization that characterize modern measures. (6:899)

In other words, the measurement is not as precise as saying 9 foot 9 inches sounds to us. To make matters worse, I would suggest that it was a measurement taken on a battlefield and not the precise kind of measurements of the doctor’s office or the coroner’s autopsy table. All of us have probably had the experience of stepping things off to get a rough idea versus getting out a tape measure and getting a more exact measure. Even rough measurements serve a purpose. The height of Goliath may be a rough measurement, but serves the purpose of designating Goliath as a formidable opponent.

In addition, what was measured? Are we looking at a measurement from Goliath’s foot to the top of his head or could it include his footwear and helmet? The tallest man in the modern period was Robert Pershing Wadlow who was 8 foot 11.1 inches. That gets us close to Goliath’s height, although 10 inches short. But given what has been said about precision of measurements and questions about what was measured, we may be much closer to Wadlow’s height than we might at first think. But there is an alternate reading for Goliath’s height.

The reading of “six cubits and a span” is from the Masoretic Text. The Masoretes were Jewish scribes who copied and preserved the text from the 7th to the 10 centuries A.D. The other witnesses that we have to the text of the Old Testament include the Septuagint (the Greek translation of the Old Testament) and the Dead Sea Scrolls. The Septuagint was translated between 3rd and 2nd centuries B.C. The Dead Sea Scrolls date between 150 B.C. and 70 A.D.

The Septuagint and Dead Sea Scrolls give “four cubits and a span” for Goliath’s height in 1 Samuel 17:4. That would make Goliath’s height 6 foot 9 inches. Josephus, the first century Jewish historian, also records the account of David and Goliath in his Antiquities of the Jews (6.170) and also gives “four cubits and a span” as Goliath’s height.

Does that mean the Bible has errors? The short answer is no. Conservative Bible believing people who claim that the Bible is without error are referring to the original autographs. The autograph is the text as it was originally penned by the inspired writer. We acknowledge that small textual variations have occurred with hand copying. None of these textual variants would change doctrine. We have enough textual evidence to be certain about what was written.

In other words, the real question is which number did the author of 1 Samuel write “six cubits and a span” or “four cubits and a span.”

How tall would David have been? David would likely have been about 5 foot 2 inches given the average stature of the time period. A Goliath at 6 foot 9 inches would have been an imposing opponent. Think about the arms length advantage that height would give when fighting with a sword. (By the way, that height could make it into the NBA too — the average height is around 6 foot 7 inches.)

Which answer is correct? That is obviously a judgment call. I think the shorter height reading is likely correct. The ESV gives the higher number in the text and the lower number in the footnote. The NET Bible reads “ close to seven foot tall” and explains in a footnote the alternatives.

A skeptic might say 9 foot 9 inches is an impossible height. I think there are solid answers for all kinds of skepticism. We have seen that even with the traditional number of six cubits and a span, it is not as precise as we might at first think. In other words, even the traditional number may in reality be closer to the height of known individuals. And it may be that the reading of the Dead Sea Scrolls and the Septuagint reflect the original reading. This may be just one more case where additional information helps.

When I was a teenager, someone at my home congregation made available some copies of Good News for Modern Man. I read the New Testament all the way through for the first time in this little paperback. I’m sure that in other congregations there may have been tracts warning of the errors of this modern version and recommending people stay away from it. This leads to a legitimate question. Aren’t these translations dangerous? 

My experience as a Bible reader suggests that we can over blow the dangers. I was in a greater danger from not reading the Bible. Bible illiteracy is the great danger of our society. (And by the way, the publication of many different translations has not stemmed that tide.) If I hadn’t found something easier to read, I might have given up or simply have failed to grow in faith. That little paperback led to a growth in my devotional life.  I was strengthened by milk for stronger food.

I think several factors militate against the flaws in some translations. I was not reading the Bible in isolation. I had mature Christian people around me. These people were more knowledgeable that I was, and I could ask questions. In other words, my church family helped guide my reading.

I was also aware of multiple translations. I wasn’t just relying on Good News for Modern Man alone. At that point, I had a King James Version to compare with, and it wasn’t too long that I also had a Revised Standard Version and a New American Standard Bible. In other words, I was aware that I was reading a translation. I’ve learned over the years that no translation is perfect because translating is a human activity. That is why the final court of appeal in religious discussion is the Bible in the original languages. But I’m extremely grateful for access to the Bible in my native language.

One further fact needs to be noted. The Bible is an amazingly resilient collection of books. Most of our teachings are not based on one passage alone. Even when a translation throws us a loop with a questionable translation, other passages may keep us from going the wrong direction. The Bible is its own best interpreter.

The functional equivalent translation (meaning for meaning) is designed for easy access to the beginner and the person with few reference books to consult. My own pilgrimage suggests that those translations are not necessarily harmful and may be helpful. But I think their proper use is as a stepping stone. Careful Bible study in English is best done with a formal equivalent (more literal) translation (e.g., NASB, NKJV, and ESV). If you have only been reading a meaning for meaning translation, I would encourage you to try a more literal translation especially in careful study.

The title is an Italian proverb. It’s a reminder that translating from one language to another often evokes strong feelings. Strong feelings are especially involved when the translation is the Bible. One story from church history illustrates this. When Jerome’s Latin Vulgate was read in one North African church for the first time, a riot ensued. Of course, the Vulgate went on to become a standard translation for more than a millennia and is still used today.

Many of us can remember a time when most people would have been reading from the same translation – the King James Version (although Roman Catholics at that time would have been reading the Douay-Rheims). Now different translations are the norm.

I want us to be Bible readers, but I also want us to be wise students as we deal with the situation of multiple translations. Accuracy is important. It does matter to me whether I’m reading God’s word or the faulty opinion of a translator. The final court of appeal in translation issues is the Bible in the original languages, which is why I study Greek and Hebrew. I realize that not everyone has the time or inclination for that, but many helps exist in English to go back to the original. It is not an impossible task.

Having read the Bible in multiple translations, the good news is that translations agree more than they disagree. You don’t have the impression that you are reading different books. Where they disagree, often they are bringing out different possible nuances in words. Noting differences and studying them can lead to fruitful discoveries.

Two different approaches to translating are used, and it is important to know which approach was used in the Bible you are reading. They are formal equivalence and functional (or dynamic) equivalence. Formal equivalence attempts to be a literal as possible. It attempts to match as closely as possible the forms of the original (word for word, verb for verb, noun for noun, etc.) with the forms of the receptor language (the language of the translation, which in our case is English). Functional equivalence attempts to elicit the same meaning of the original in language forms that are natural to the receptor language.

The extreme end of formal equivalence is found in an interlinear. The English gloss under the original language in an interlinear is extremely difficult to read except for checking a word. Formal equivalence translations can be difficult to read so that we fail to get a meaning or we get the wrong meaning because the language is unnatural to us. The extreme end of functional equivalence is unduly free. Unduly free means that the translator misrepresents the original. I think some paraphrases definitely fall into the category of unduly free. All functional equivalent translations may have places where they have been unduly free. It is important to know what kind of translation you are reading. If it is formal equivalence, you may find some phrases that are harder to understand than normal English. If it is functional equivalence, you may have something that is not faithful to the original.

 What is the English Bible reader to do? I hope to sort some of this out in a series of articles. What should you do now? Keep reading the Bible, and read the preface of the translation you are using. Find out what approach the translators are using.