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Introduction: Explanation of the Study and My Bible Translation Philosophy 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 will be 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. For example, 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 option of 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 ESV And you were dead in the trespasses and sins NIV84 As for you, you were dead in your transgressions and sins, NIV As 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, NET 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 participle concessively, 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.

ESV NIV84 NIV HCSB NASB NET

1a 0 1 1 1 1 1

1b 0 0 0 0 0 1

1c 0 -1 -1 0 0 0

sub-total 0 0 0 1 1 2

In case you want your own chart to keep score according to your Bible translation philosophy, see this file on google docs. Ephesians 2:2 ESV 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-NIV84 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. NIV 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.
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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. NET 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 of peripate and consistency with verse 10 The Greek verb peripate 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 be used 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 using peripate again in verse 10. Therefore, the NIV84 and NIV (live) and the NET (lived) are both problematic because neither translate peripate 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 probably clearer. 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.

ESV NIV84 NIV HCSB NASB NET

1 0 0 0 1 1 2

2a 1 1 1 1 1 1

2b 2c 2d 1 0 0 -1 1 1 -1 1 1 1 1 0 1 0 0 -1 1 1

2e 1 1 1 -1 1 1

2f 1 1 1 1 1 -1

2g 0 1 1 1 0 0

2h 1 1 1 1 1 -1

sub-total 5 6 6 6 6 3

Ephesians 2:3 ESV among 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. NIV84 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. NIV All 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. NET 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 comes out 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 of sarx. 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 ESV 5 NIV84 6 NIV 6 HCSB 6 NASB 6 NET 3

3a 0 1 1 1 0 0

3b 3c 3d 0 0 1 1 0 -1 1 0 1 0 0 1 0 0 1 0 1 1

sub-total 6 7 9 8 7 5

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Ephesians 2:4 ESV But God, being rich in mercy, because of the great love with which he loved us, NIV84 But because of his great love for us, God, who is rich in mercy, NIV But 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, NET 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 loved The 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 ESV 6 NIV84 7 NIV 9 HCSB 8 NASB 7 NET 5

4a 0 1 1 1 1 1

4b 1 -1 -1 0 1 1

sub-total 7 7 9 9 9 7
Ephesians 2:5

ESV even when we were dead in our trespasses, made us alive together with Christ--by grace you have been saved-NIV84 made us alive with Christ even when we were dead in transgressions--it is by grace you have been saved. NIV made us alive with Christ even when we were dead in transgressionsit is by grace you have been saved. 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), NET 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 subjectverb-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 ESV NIV84 NIV HCSB NASB NET 7 7 9 9 9 7 5a 0 0 0 1 0 0 5b 0 0 0 1 0 1 sub-total 7 7 9 11 9 8 Ephesians 2:6 ESV and raised us up with him and seated us with him in the heavenly places in Christ Jesus, NIV84 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, NIV And 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 heavenly places in Christ Jesus, NET 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 of epouranios in Ephesians than in any other book in the New Testament. 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 ESV NIV84 NIV HCSB NASB NET 7 7 9 11 9 8 6a 1 0 0 0 1 1 6b 1 1 1 -1 1 1 sub-total 9 8 10 10 11 10

Ephesians 2:7 ESV so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. NIV84 in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. NIV in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. HCSB so that in the coming ages He might display the immeasurable riches of His grace through His kindness to us in Christ Jesus. NASB so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. NET to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.

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Check a: might and the subjunctive in purpose clauses The 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 of contingency or probability is not automatically transmitted. In fact, when a subjunctive is used in a purpose 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 it like an infinitive of purpose: to loose. Therefore, whether verse 7 contains a result or purpose clause, is it so assured that God just 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 to inform the reader. ESV NIV84 NIV HCSB NASB NET 1-6 9 8 10 10 11 10 7a 0 0 0 0 0 1 sub-total 9 8 10 10 11 11

Ephesians 2:8 ESV For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, NIV84 For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God NIV For it is by grace you have been saved, through faithand this is not from yourselves, it is the gift of God HCSB 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; NET 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 saved See Check a in verse 5. Check b: the translation of the periphrastic participle you have been saved See Check b in verse 5. ESV NIV84 NIV HCSB NASB NET 1-7 9 8 10 10 11 11 8a 0 0 0 1 0 1 8b 0 0 0 1 0 1 sub-total 9 8 10 12 11 13

Ephesians 2:9-10 ESV not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. NIV84 not by works, so that no one can boast. For we are Gods handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do. NIV not by works, so that no one can boast. For we are Gods handiwork, created in Christ Jesus to do good 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 Christ Jesus for good works, which God prepared beforehand so that we would walk in them. NET it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.
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Check a: translating walk As 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, and NET 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 clauses As 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 probable or definite. Translating it with the word may leaves no room and is probably misleading. Ideally, an infinitive of purpose could be used: that God prepared beforehand for us to walk in them. The closest to this (and best) is the NIV84 and NIV. The translation of should or would is fine, but a bit unclear. ESV NIV84 NIV HCSB NASB NET 1-8 9 8 10 12 11 13 10a 1 -1 -1 1 1 -1 10b 0 1 1 0 0 -1 sub-total 10 8 10 13 12 11 Observations of Part 1 ESV 0 0 0 1 1 0 0 1 1 0 1 0 0 0 1 0 1 0 0 1 1 0 0 0 1 0 10 NIV 1 0 -1 1 -1 1 1 1 1 1 1 1 1 0 1 1 -1 0 0 0 1 0 0 0 -1 1 10 NIV84 1 0 -1 1 -1 1 1 1 1 1 1 1 1 0 -1 1 -1 0 0 0 1 0 0 0 -1 1 8

Part 1 totals (vertically presented): HCSB 1 0 0 1 1 1 0 -1 1 1 1 1 0 0 1 1 0 1 1 0 -1 0 1 1 1 0 13 NASB 1 0 0 1 1 0 0 1 1 0 1 0 0 0 1 1 1 0 0 1 1 0 0 0 1 0 12 NET 1 1 0 1 -1 1 1 1 -1 0 -1 0 0 1 1 1 1 0 1 1 1 1 1 1 -1 -1 11

1a 1b 1c 2a 2b 2c 2d 2e 2f 2g 2h 3a 3b 3c 3d 4a 4b 5a 5b 6a 6b 7a 8a 8b 10a 10b TOTALS

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The HCSB scored the highest, with the NASB and the NET following close behind. The ESV and NIV tied for fourth and the NIV84 came in last. However, point totals arent everything. Notice that the ESV has all positives and zero negatives. Out of 26 possible points, the ESV has 10 positives and 16 neutrals. If we look at just the negative scores, we get this: ESV=0 NASB=0 HCSB=2 NIV=4 NET=5 NIV84=5 In Part 2, we will look at various texts throughout Scripture. At least one of these translations is going to see a VERY SIGNIFICANT change from the outlook above. Right now the scores are all pretty close, but that wont be the case in the end. Ill also keep track of the negative scores as well. Part 2: Examination of Various Texts Most of the verses were taken from Bruce Metzgers book The 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 various problematic verses will be analyzed. Joshua 15:18 ESV When she came to him, she urged him to ask her father for a field. And she got off her donkey, and Caleb said to her, What do you want? NIV84 One day when she came to Othniel, she urged him to ask her father for a field. When she got off her donkey, Caleb asked her, What can I do for you? NIV One day when she came to Othniel, she urged him[a] to ask her father for a field. When she got off her 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 she alighted from the donkey, and Caleb said to her, What do you want? NET One time Acsah came and charmed her father so that she could ask him for some land. When she got down from her donkey, Caleb said to her, What would you like? Check a: the use of alighted in the NASB This 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 with equestrian terminology. In an unscientific poll, Ive asked 15 people what alighted meant, and only one person knew (he remembered it from a song about a story from Genesis). Using archaic or unfamiliar language hampers communication. 2 Samuel 20:20 ESV Joab answered, "Far be it from me, far be it, that I should swallow up or destroy! NIV84 "Far be it from me!" Joab replied, "Far be it from me to swallow up or destroy! NIV "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! NET Joab answered, "Get serious! I don't want to swallow up or destroy anything! Check a: far be it The 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), it should communicate clear enough the meaning. However, while the NET Bible has a footnote that explains that the expression might be coarser than the translation adopted, the phrase Get serious
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doesnt do the job. That phrase has a connotation of joking or jesting, which I dont believe exists in this context. Though the HCSBs attempt is probably not strong enough, it is much better. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 TOTALS 1 1 2 NIV84 1 1 2 NIV 1 1 2 HCSB 1 1 2 NASB -1 1 0 NET 1 -1 0

Isaiah 6:5 ESV And I said: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!" NIV84 "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty." NIV "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean 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 people of 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 a people of unclean lips; For my eyes have seen the King, the LORD of hosts." NET I said, "Too bad for me! I am destroyed, for my lips are contaminated by sin, and I live among people whose lips are contaminated by sin. My eyes have seen the king, the LORD who commands armies." Check a: woe is me I 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 me is 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 the original had on the ancient reader; the NET doesnt do that in this text. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 TOTALS 1 1 1 3 NIV84 1 1 1 3 NIV 1 1 1 3 HCSB 1 1 1 3 NASB -1 1 1 1 NET 1 -1 -1 -1

Isaiah 7:14 ESV Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. NIV84 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. NIV Therefore 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 name him 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. NET 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 of almah While 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 would vehemently disagree, but I am still unconvinced. Adding a footnote (cf. NIV; NASB) to mention the alternate view is fine. In fact, the footnote should be included. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 TOTALS 1 1 1 1 4 NIV84 1 1 1 1 4 NIV 1 1 1 1 4 HCSB 1 1 1 1 4 NASB -1 1 1 1 2 NET 1 -1 -1 -1 -2

Ezekiel 21:7 ESV And 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. NIV84 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." NIV And 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." NET 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 wet with urine.' Pay attention it is coming and it will happen, declares the sovereign LORD." Check a: wet with urine The 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 the most 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 NIV and NET versions. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 TOTALS 1 1 1 1 1 5 NIV84 1 1 1 1 1 5 NIV 1 1 1 1 1 5 HCSB 1 1 1 1 1 5 NASB -1 1 1 1 1 3 NET 1 -1 -1 -1 -1 -3

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Malachi 2:16 ESV "For the man who does not love his wife but divorces her, says the LORD, the God of Israel, covers his garment with violence, says the LORD of hosts. So guard yourselves in your spirit, and do not be faithless." NIV84 "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 break faith. NIV The man who hates and divorces his wife, says the LORD, the God of Israel, does violence to the one 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 with injustice," 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." NET "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 divorces This 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 that hates 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 and divorces, but they add a footnote to the alternative translation. The NET goes with I hate divorce, but adds a very helpful footnote. The NIV84 and NASB go with I hate divorce and they provide no footnote. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 TOTALS 1 1 1 1 1 1 6 NIV84 1 1 1 1 1 -1 4 NIV 1 1 1 1 1 1 6 HCSB 1 1 1 1 1 1 6 NASB -1 1 1 1 1 -1 2 NET 1 -1 -1 -1 -1 0 -3

Telling Time Example from Acts 2:15 (see also Acts 3:1; 10:3, etc.) ESV For these people are not drunk, as you suppose, since it is only the third hour of the day. NIV These men are not drunk, as you suppose. It's only nine in the morning! NIV84 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 only the third hour of the day; NET 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 hour doesnt make sense to modern readers (though of course it isnt incorrect). They simply dont know how the 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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Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time TOTALS 1 1 1 1 1 1 0 6 NIV84 1 1 1 1 1 -1 1 5 NIV 1 1 1 1 1 1 1 7 HCSB 1 1 1 1 1 1 1 7 NASB -1 1 1 1 1 -1 0 2 NET 1 -1 -1 -1 -1 0 1 -2

Negatives-Using No/Not Awkwardly Psalm 25:7 ESV Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD! NIV84 Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O LORD. NIV Do not remember the sins of my youth and my rebellious ways; according to your love remember me, 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 lovingkindness remember me, For Your goodness' sake, O LORD. NET 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 32:9 ESV Be not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it will not stay near you. NIV84 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. NIV 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. HCSB Do not be like a horse or mule, without understanding, that must be controlled with bit and bridle or 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 bit and bridle to hold them in check, Otherwise they will not come near to you. NET Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit. Matthew 7:1 ESV Judge not, that you be not judged. NIV84 Do not judge, or you too will be judged. NIV Do 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. NET Do not judge so that you will not be judged. John 14:1 ESV "Let not your hearts be troubled. Believe in God; believe also in me. NIV84 "Do not let your hearts be troubled. Trust in God; trust also in me. NIV "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. NET "Do not let your hearts be distressed. You believe in God; believe also in me. Romans 6:12 ESV Let not sin therefore reign in your mortal body, to make you obey its passions. NIV84 Therefore do not let sin reign in your mortal body so that you obey its evil desires. NIV Therefore 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, NET Therefore do not let sin reign in your mortal body so that you obey its desires, Check a: use of the negative particle For 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, in Psalm 32:9 the phrase be not like is awkward compared to do not be like. Despite the awkwardness of the 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 of the awkward wording only found in the ESV among the translations compared. The phrase let not your hearts (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 translations were fine. The NIV had one awkward phrase (Psalm 25:7), but the rest were fine. However, the verses are obviously understandable, so the ESV will receive a zero. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles TOTALS 1 1 1 1 1 1 0 0 6 NIV84 1 1 1 1 1 -1 1 1 6 NIV 1 1 1 1 1 1 1 1 8 HCSB 1 1 1 1 1 1 1 1 8 NASB -1 1 1 1 1 -1 0 1 3 NET 1 -1 -1 -1 -1 0 1 1 -1

Textual Variants in the New Testament Matthew 6:13 ESV And lead us not into temptation, but deliver us from evil. NIV84 And lead us not into temptation, but deliver us from the evil one. ' NIV And 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 kingdom and 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 the power and the glory forever. Amen.' NET And do not lead us into temptation, but deliver us from the evil one. Matthew 18:10-11 ESV See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. NIV84 See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

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NIV See that you do not despise one of these little ones. For I tell you that their angels in heaven always see 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 which was lost. NET See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. John 1:18 ESV No one has ever seen God; the only God, who is at the Father's side, he has made him known. NIV84 No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known. NIV No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship 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 has revealed Him. NASB No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. NET No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known. 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 in the 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 NASB mark 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 took monogens 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 put inferior readings in the text (by use of italics); however, it does get John 1:18 correct: zero. The HCSB was poor on every choice: minus 1. The NIVs puzzling inclusion of Son in John 1:18 is unfortunate: zero. The rest get 1 point each. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants TOTALS 1 1 1 1 1 1 0 0 1 7 NIV84 1 1 1 1 1 -1 1 1 1 7 NIV 1 1 1 1 1 1 1 1 0 8 HCSB 1 1 1 1 1 1 1 1 -1 7 NASB -1 1 1 1 1 -1 0 1 0 3 NET 1 -1 -1 -1 -1 0 1 1 1 0 checks:

Matthew 6:13 ESV And lead us not into temptation, but deliver us from evil. NIV84 And lead us not into temptation, but deliver us from the evil one. ' NIV And 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 kingdom and 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 the power and the glory forever. Amen.' NET And do not lead us into temptation, but deliver us from the evil one. Check a: evil versus evil one Since ponrou 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 is better than nothing (cf. ESV, NASB), but my preference would be to reverse that. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 TOTALS 1 1 1 1 1 1 0 0 1 -1 6 NIV84 1 1 1 1 1 -1 1 1 1 1 8 NIV 1 1 1 1 1 1 1 1 0 1 9 HCSB 1 1 1 1 1 1 1 1 -1 1 8 NASB -1 1 1 1 1 -1 0 1 0 -1 2 NET 1 -1 -1 -1 -1 0 1 1 1 1 1

The Jews in Johns Gospel John 1:19 ESV And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" NIV84 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. NIV Now this was John's testimony when the Jewish leaders in Jerusalem sent priests and Levites to ask him who he was. HCSB This is John's testimony when the Jews from Jerusalem sent priests and Levites to ask him, "Who are you?" NASB This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?" NET Now this was John's testimony when the Jewish leaders sent priests and Levites from Jerusalem to ask him, "Who are you?" John 9:22 ESV (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) NIV84 His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue. NIV His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone 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 already agreed 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 if anyone confessed Him to be Christ, he was to be put out of the synagogue.

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NET (His parents said these things because they were afraid of the Jewish religious leaders. For the Jewish leaders had already agreed that anyone who confessed Jesus to be the Christ would be put out of the synagogue. Check a: the Jews The consistent translation of hoi 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 does Peter/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 the reference 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 HCSB includes a footnote claiming that this phrase refers to Jews who were opposed to Jesus, typically the Jewish authorities. This global footnote (along with some in John 7) is better than nothing, but overall insufficient. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 5 NIV84 1 1 1 1 1 -1 1 1 1 1 0 8 NIV 1 1 1 1 1 1 1 1 0 1 1 10 HCSB 1 1 1 1 1 1 1 1 -1 1 0 8 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 -1 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 2

Signs in Johns Gospel John 2:11 ESV This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him. NIV84 This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him. NIV What 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 of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. NET Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him. John 2:23 ESV Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. NIV84 Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. NIV 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 the signs 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. NET 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 signs The 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 article 1 The Seventh Johannine Sign (1995) argues convincingly that there are three characteristics to signs in the Gospel of John: (1) they are done in public; (2) they are identified as a sign; and (3) they point to Gods glory displayed in Jesus, thus pointing to Jesus as Gods authentic representative. Signs, as defined by the Gospel 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). Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 6 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 7 NIV 1 1 1 1 1 1 1 1 0 1 1 1 11 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 9 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 2 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1

Gender Issues Matthew 4:19 ESV And he said to them, "Follow me, and I will make you fishers of men." NIV84"Come, follow me," Jesus said, "and I will make you fishers of men." NIV Come, 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." NET He said to them, "Follow me, and I will turn you into fishers of people." John 12:32 ESV And I, when I am lifted up from the earth, will draw all people to myself." NIV84 But I, when I am lifted up from the earth, will draw all men to myself." NIV And 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."
1

http://biblicalfoundations.org/pdf/Studies5.pdf

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NET And I, when I am lifted up from the earth, will draw all people to myself." 2 Corinthians 10:17 ESV "Let the one who boasts, boast in the Lord." NIV84 But, "Let him who boasts boast in the Lord." NIV But, 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. NET But the one who boasts must boast in the Lord. Matthew 4:19: fishers of men versus fishers for/of people The 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 that referred 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 been fine. But the English language is changing to the point where men is now considered a gender specific term. John 12:32: draw all men or people The 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 at contemporary English usage, the addition of people seems much more appropriate and clear. 2 Corinthians 10:17: him versus the one The 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 is masculine). As an added bonus, third person imperatives can accurately be translated with let the one or using the word must. I highly prefer the latter as it connotes an imperative while the former connotes a request. Summary: The NIV, HCSB, and NET translated all three the best way possible. The ESV have two out of the three. The NIV84 and the NASB translated all three poorly. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 6 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 6 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 12 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 10 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 1 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 2

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Matthew 13:32 ESV It 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." NIV84 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." NIV Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a 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 plants and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES." NET It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, so that the wild birds come and nest in its branches." Check a: smallest of all seeds Both 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 Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 7 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 5 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 13 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 11 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 0 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 3

John 1:5 ESV The light shines in the darkness, and the darkness has not overcome it. NIV84 The light shines in the darkness, but the darkness has not understood it. NIV The light shines in the darkness, and the darkness has not overcome it. 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. NET And the light shines on in the darkness, but the darkness has not mastered it. Check a: comprehend versus overcome Johannine 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 that text, it is fairly clear that overcome is the superior translation.

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Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 8 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 4 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 14 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 12 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 -1 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 4

John 3:3 ESV Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." NIV84 Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again." NIV In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again." 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 see the kingdom of God." NET Jesus replied, "I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God." Check a: born again or born from above The 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 that born from above is an option. So, those translations will get a zero and the NET gets one point. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 1 1 1 1 1 1 0 0 1 -1 NIV84 1 1 1 1 1 -1 1 1 1 1 NIV 1 1 1 1 1 1 1 1 0 1 HCSB 1 1 1 1 1 1 1 1 -1 1 NASB -1 1 1 1 1 -1 0 1 0 -1 NET 1 -1 -1 -1 -1 0 1 1 1 1
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the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 TOTALS -1 1 0 1 1 0 8 0 -1 -1 -1 -1 0 4 1 1 1 1 1 0 14 0 1 1 1 1 0 12 -1 1 -1 -1 -1 0 -1 1 -1 1 1 1 1 5

John 3:16 ESV "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. NIV84 "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. NIV For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish 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. NET For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. Check a: so loved versus in this way While 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 in favor of the translation of in this way (referring to the manner in which Gods showed His love). Both the NET and HCSB get one point (the rest get zero). Check b: one and only versus only begotten The 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 be communicated is uniqueness or how Jesus is Gods son in a special way. The ESVs only Son and the NASBs only begotten are problematic. The rest use the phrase one and only, which are fine. Check c: the quotation marks Johannine 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 of quotation marks and place a footnote after verse 15 stating that some translations continue the quote through verse 21 (cf. NIV, NET). The second best way is to keep it in quotes, but reference the idea that some scholars think the quote should end after verse 15 or 21 (cf. ESV; HCSB). The NIV84 and the NASB simply leave it in quotes. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time 1 1 1 1 1 1 0 NIV84 1 1 1 1 1 -1 1 NIV 1 1 1 1 1 1 1 HCSB 1 1 1 1 1 1 1 NASB -1 1 1 1 1 -1 0 NET 1 -1 -1 -1 -1 0 1
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Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c TOTALS 0 1 -1 -1 1 0 1 1 0 0 -1 0 7 1 1 1 0 -1 -1 -1 -1 0 0 1 -1 4 1 0 1 1 1 1 1 1 0 0 1 1 16 1 -1 1 0 1 1 1 1 0 1 1 0 14 1 0 -1 -1 1 -1 -1 -1 0 0 -1 -1 -3 1 1 1 1 -1 1 1 1 1 1 1 1 8

Romans 3:22 ESV the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: NIV84 This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, NIV This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, HCSB -- that is, God's righteousness through faith in Jesus Christ, to all who believe, since there is no distinction. NASB even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; NET namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, Check a: faith in Christ or faithfulness of Christ I 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. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1

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John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c Romans 3:22 TOTALS 1 0 0 -1 0 1 8 -1 0 0 1 -1 1 5 1 0 0 1 1 1 17 1 0 1 1 0 1 15 -1 0 0 -1 -1 1 -2 1 1 1 1 1 -1 7

Romans 16:7 ESV Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. NIV84 Greet Andronicus and Junias, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. NIV Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. HCSB Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are noteworthy in the 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. NET Greet Andronicus and Junia, my compatriots and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. Check a: outstanding among or well known to Were 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 to handle this passage is to put something like well known to the apostles in the text and place the alternate translation in the footnotes (cf. NET, HCSB). The ESV gives the superior translation, but provides no footnote. The NIV84 and NASB give the inferior rendering with no footnote. The NIV has the inferior translation in the text and a footnote for the better translation. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 0 0 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 0 0 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 0 0 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 0 1 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 0 0 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 1 1

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John 3:16b John 3:16c Romans 3:22 Romans 16:7 TOTALS -1 0 1 1 9 1 -1 1 -1 4 1 1 1 -1 16 1 0 1 1 16 -1 -1 1 -1 -3 1 1 -1 1 8

2 Corinthians 11:25 ESV Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; NIV84 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, NIV Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent 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 times I 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 and a day I have spent in the deep. NET Three times I was beaten with a rod. Once I received a stoning. Three times I suffered shipwreck. A night and a day I spent adrift in the open sea. Check a: once I was stoned Translators 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 clarifying phrase like pelted with stones (NIV), by my enemies (HCSB), or I received a stoning (NET) is very helpful. The other translations are accurate, but not sensitive to contemporary terminology. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c Romans 3:22 Romans 16:7 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 0 0 -1 0 1 1 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 0 0 1 -1 1 -1 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 0 0 1 1 1 -1 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 0 1 1 0 1 1 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 0 0 -1 -1 1 -1 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 1 1 1 1 -1 1
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2 Cor 11:25 TOTALS 0 9 0 4 1 17 1 17 0 -3 1 9

Galatians 3:28 ESV There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. NIV84 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. NIV There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one 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 nor female; for you are all one in Christ Jesus. NET There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female for all of you are one in Christ Jesus. Check a: male and female versus male nor female The 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, is translated 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. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c Romans 3:22 Romans 16:7 2 Cor 11:25 Gal 3:28 TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 0 0 -1 0 1 1 0 1 10 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 0 0 1 -1 1 -1 0 -1 3 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 0 0 1 1 1 -1 1 1 18 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 0 1 1 0 1 1 1 -1 16 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 0 0 -1 -1 1 -1 0 -1 -4 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 1 1 1 1 -1 1 1 -1 8

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1 Timothy 2:12 ESV I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. NIV84 I do not permit a woman to teach or to have authority over a man; she must be silent. NIV I 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. NET But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. Check a: exercise or assume authority The majority of translations render authentein as exercise or have authority. The NIV has assume authority. While Baldwins chapter in Women in the Church lists assume authority as an option, the first occurrence is in 390 A.D. While exercise/have authority is not explicitly listed in the chart, Baldwin defines 2a. (to compel, to influence someone/something) as to seek to exercise authority. Assume authority is an unfortunate translation. I believe that it may be an attempt to translate the passage ambiguously, since the word assume can be taken in different ways (an appropriate 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 is made worse by the footnote which says that a man may refer to her husband, another exegetical decision not justified by the context. Part 2 running totals: ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c Romans 3:22 Romans 16:7 2 Cor 11:25 Gal 3:28 1 Tim 2:12 TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 0 0 -1 0 1 1 0 1 1 11 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 0 0 1 -1 1 -1 0 -1 1 4 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 0 0 1 1 1 -1 1 1 -1 17 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 0 1 1 0 1 1 1 -1 1 17 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 0 0 -1 -1 1 -1 0 -1 1 -3 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 1 1 1 1 -1 1 1 -1 1 9

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Observations of Part 2 ESV Josh 15:18 2 Sam 20:20 Isa 6:5 Isa 7:14 Ezek 21:7 Mal 2:16 Telling Time Negative Particles Textual Variants Matt 6:13 the Jews in FG signs in FG Gender issues Matt 13:32 John 1:5 John 3:3 John 3:16a John 3:16b John 3:16c Romans 3:22 Romans 16:7 2 Cor 11:25 Gal 3:28 1 Tim 2:12 TOTALS 1 1 1 1 1 1 0 0 1 -1 -1 1 0 1 1 0 0 -1 0 1 1 0 1 1 11 NIV84 1 1 1 1 1 -1 1 1 1 1 0 -1 -1 -1 -1 0 0 1 -1 1 -1 0 -1 1 4 NIV 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 0 0 1 1 1 -1 1 1 -1 17 HCSB 1 1 1 1 1 1 1 1 -1 1 0 1 1 1 1 0 1 1 0 1 1 1 -1 1 17 NASB -1 1 1 1 1 -1 0 1 0 -1 -1 1 -1 -1 -1 0 0 -1 -1 1 -1 0 -1 1 -3 NET 1 -1 -1 -1 -1 0 1 1 1 1 1 -1 1 1 1 1 1 1 1 -1 1 1 -1 1 9

The HCSB scored the highest again, but tied with the NIV and the ESV following. The NET and NIV84 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 get this: HCSB=2 NIV=2 ESV=3 NET=7 NIV84=8 NASB=11 Points for translations: ESV Part 1 TOTALS 13 Part 2 TOTALS 11 TOTALS 24 Concluding Thoughts NIV84 12 4 16 NIV 11 17 28 HCSB 10 17 27 NASB 10 -3 7 NET 8 9 17

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The NIV has the most points with 28, with the HCSB just one point behind. The ESV followed with 24 points. The NET (17) and NIV84 (16) were close together in 4th and 5th place. Finally, the NASB did miserable 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 the NIV84 and NET. Negative points: Part 1 TOTALS Part 2 TOTALS TOTALS ESV 0 3 3 NIV84 5 7 12 NIV 4 2 6 HCSB 2 2 4 NASB 0 11 11 NET 5 7 12

The ESV had the least amount of negative scores with 3. The HCSB was close behind with 4. The NIV had twice as many as the ESV with 6. Placing these translations along a spectrum of essentially word-for-word to essentially thought-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 the translation process (therefore allowing for more opportunities for negative scores). The ESV and HCSB are 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 use from this list for teaching. This is not to say that the NIV (or the others) should be avoided, just that they wouldnt be my preferred translations to teach from.

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