Choosing the Right Bible Translation for Study
Choosing a Bible translation for study involves understanding the different approaches translators take to render the original Hebrew, Aramaic, and Greek texts into a modern language. The term "version" refers to a translation of the Holy Scriptures, and these versions are considered important aids for interpreting the Word [1].
One primary consideration is the underlying translation philosophy, which generally falls into two main categories: formal equivalence (word-for-word) and dynamic equivalence (thought-for-thought).
Formal Equivalence Translations
Formal equivalence translations, sometimes called "literal" or "word-for-word" translations, aim to stay as close as possible to the grammatical structure and vocabulary of the original languages. This approach prioritizes preserving the original wording and sentence structure, even if it occasionally results in less natural-sounding English. The goal is to allow the reader to observe the original linguistic features and nuances as much as possible.
Strengths for Study:
- Textual Accuracy: They can be particularly useful for detailed word studies, as they attempt to translate each original word consistently. For instance, understanding the specific Hebrew or Greek term for "sin" can be crucial, as it encompasses various concepts like "vanity" (referring to sinful acts) [3], "rebellion" [4], or the "corrupt old nature" [6]. A formal equivalence translation helps in tracing these specific terms.
- Original Language Nuances: They often retain some of the ambiguity or multiple meanings present in the original text, which can be valuable for deeper exegetical work. For example, the Greek word for "study" in 2 Timothy 2:15 is rendered as "Be earnest" or "diligent," and the phrase "rightly dividing" is literally "cutting straight" or "rightly handling," which can be further explored for its metaphorical meaning [7].
- Cross-referencing: When comparing different passages that use the same original word, a formal equivalence translation can make these connections more apparent.
Potential Challenges:
- Readability: The strict adherence to original sentence structure can sometimes make the text less fluid or harder to read in modern English. This might make it less suitable for casual reading or for those new to biblical study.
- Idioms: Idiomatic expressions from the original languages might be translated literally, which could be confusing without additional explanation.
Examples of formal equivalence translations include the King James Version (KJV), New King James Version (NKJV), English Standard Version (ESV), and the New American Standard Bible (NASB).
Dynamic Equivalence Translations
Dynamic equivalence translations, also known as "thought-for-thought" or "functional equivalence" translations, prioritize conveying the meaning of the original text in natural, contemporary language. Translators using this approach aim to produce a text that reads smoothly and clearly, even if it means departing from the precise grammatical structure or word order of the original. The focus is on the impact the text would have had on its original audience, and replicating that impact for modern readers.
Strengths for Study:
- Readability and Comprehension: These translations are generally easier to read and understand, making them excellent for personal devotion, public reading, and for those who are less familiar with biblical language. For example, understanding that "God's anger is not a spontaneous emotional outburst, but the holy God's necessary response to sin" [5] is clearly communicated in such versions.
- Clarity of Meaning: They can clarify complex passages by rephrasing them in more accessible terms, ensuring the intended message is readily grasped. The concept of "walking worthy of the Lord" (Colossians 1:10) is often presented in a way that emphasizes the practical implications of faith [9].
- Accessibility: They make the Bible accessible to a wider audience, including children and those for whom English is a second language.
Potential Challenges:
- Interpretive Choices: Because these translations prioritize meaning, the translators make more interpretive choices. This means that some of the original linguistic nuances or ambiguities might be resolved by the translators, potentially limiting deeper exegetical study of the original text.
- Less Direct Connection to Original Words: It can be harder to conduct detailed word studies or trace specific Hebrew or Greek terms, as the translation may use different English words to convey the same original concept in different contexts for readability.
Examples of dynamic equivalence translations include the New International Version (NIV), New Living Translation (NLT), and the Good News Translation (GNT).
Optimal Approach for Study
For serious biblical study, many scholars and pastors recommend using a combination of translations [7].
- Primary Study Translation: Choose a reliable formal equivalence translation (e.g., ESV, NASB, NKJV) as your primary text. This allows you to engage closely with the wording and structure of the original languages. The goal is to "show thyself approved unto God" by diligently handling the word of truth [7, 8].
- Comparative Translations: Consult one or more dynamic equivalence translations (e.g., NIV, NLT) to gain a broader understanding of the text and to see how different translators have understood and rendered challenging passages. Comparing how various versions translate a verse can highlight different interpretive possibilities and deepen comprehension. For instance, while all human beings are born sinners, the wicked indulge their sinful nature, whereas the godly fight against it [2]. Different translations might emphasize different aspects of this struggle.
- Original Language Tools: For those with some knowledge of Hebrew or Greek, or even for those without, using interlinear Bibles or online tools that provide access to the original words and their definitions can be invaluable. This allows for a direct engagement with the source text, which is particularly helpful for understanding concepts like universal sinfulness, where "Gentiles and Jews are equally under sin’s power" [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 2:15: Study--Greek, "Be earnest," or "diligent." to show--Greek, "present," as in Rom 12:1. thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14). approved--tested by trial: opposed to "reprobate" (Tit 1:16). workman--alluding to Mat 20:1, &c. not to be ashamed--by his work not being "approved" (Phi 1:20). Contrast "deceitful workers" (Co2 11:13). rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (Co1 4:1”
- 2 Timothy (Baptist/Reformed) “John Gill on 2 Timothy 2:15: Study to show thyself approved unto God,.... The Alexandrian copy reads, "to Christ"; see Rom 16:10. Not unto men, as pleasing them; for such who study to please men, are not the servants of Christ; and sometimes those that are approved to and by men, are disapproved of by God and Christ: but unto God, showing all fidelity and uprightness; speaking out the Gospel openly, and freely, with all sincerity, as in the sight of God; commending themselves to him, and to every man's conscience, by manifestation of the truth; and such will hear, "Well done, good and faithful”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:10: Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of the Lord-- (Eph 4:1). unto--so as in every way to be well-pleasing to God. pleasing--literally, "desire of pleasing." being fruitful--Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word (Col 1:6) was said to ”