I am working on a Bible buyer's guide, but today I want to take a moment to discuss the process of discernment for choosing a translation of a Bible.
I am not a translation dogmatist.
I own several Bibles, in several translations and styles. The different Bible offerings available are beyond the scope of this essay, but I will follow this with a guide to publishers' options for Bibles.
I am anti-app for Bibles, as a matter of preference. I don't judge those who use apps. Unfortunately, they don't work well for me. I strongly suggest people try a print Bible if they haven't (or haven't in years) because it is a unique experience.
I am a layperson. My background is evangelical, though I have spent time in (more moderate) fundamentalist and charismatic contexts, have exposure to mainline and Catholic churches through my family and work, and have semi-regular conversations with Orthodox Christians (though this is the least familiar branch of Christianity to me).
I am also a Bible salesman in my current day-job, and a happy one at that. While I encourage everyone to support local Christian bookstores, I'm perfectly happy for you to find your perfect Bible on Amazon, via an app or website, or through a chain bookstore so long as you are drawn closer to God.
Selecting a translation of the Bible is a process to be engaged in prayerfully. A Bible can be an expensive purchase, but a good Bible helps your time spent in Scripture edify your walk with God.
Image courtesy of Pixabay at Pexels
Why Translation?
Anyone who is familiar with Christianity beyond its basics is familiar with the fact that the Bible did not come to us in English. It came in Hebrew, Greek, and other languages contemporary with its authors, who lived around two thousand or more years ago.
As a result, to read the Bible in English, you need a translation that will take the ancient words and recompose them in the languages spoken today. Reading Greek and Hebrew is good, but learning them to the point of understanding Scripture takes years of study. There are tools like concordances that can help bridge the gap for non-speakers, but for those without the time and money to be trained in ancient languages a translation is the only way.
Although the Jewish tradition is less fond of translations (though the Septuagint is an ancient translation into Greek and informs some modern Bible translations), Christians have shared the Gospel in their native tongues since the time of Christ, and Pentecost serves as an example for us to follow in bringing the word of God to all nations.
Why Not One Translation For All Christians?
It would be easy to presume that the only reason we have multiple translations are doctrinal differences and deliberate attempts to manipulate the text.
However, there are practical reasons for multiple translations to be used across even a single denomination or church.
One of these is the division between formal equivalence (or word-for-word) translations and dynamic equivalence (or thought-for-thought) translations.
The other is modernity and updates. Unfortunately for some of us evangelicals (and fundamentalist-bordering evangelicals), modern English has changed quite a bit. As someone who loves the KJV (I have a facsimile 1611 sitting on my desk) and has the Elizabethan English to grasp it about as well as I grasp any Bible, older dialects may serve as a barrier.
As Paul writes in 1 Corinthians 14, a sacred text in a language people can't read isn't doing its work. This was something the writers of the KJV acknowledged in their preface, and while I'm more than happy to teach everyone Elizabethan English I'm not going to retreat into solving the translation problem by standing on tradition.
Between differences in philosophy and language, and the decisions that the translation process requires, there is room for more than one translation. A common phrase I've heard about English Bibles is that we have "an embarrassment of riches" with the translations on offer.
Most modern translations, rather than being liberal or progressive, are actually conservative in bent, with the examples I'm most familiar with stemming from the evangelical movement. There are valid and grave concerns with a handful of translations, but these are unpopular. I suggest doing research from experts, since the times will change and the availability and prevalence of translations will change with them. I like Mark Ward, who has dedicated a lot of his work to assessing translations of the Bible. Although he comes from a different theological background, I find his explanations of Bible translations' qualities straightfoward and deep. I consult other sources as well to ensure a broad viewpoint.
Of course, we can always harken back to the translator's notes in my 1611 KJV as a response to those who would quarrel over translations:
Now to the later we answere; that wee do not deny, nay wee affirme and auow, that the very meanest translation of the Bible in English, set foorth by men of our profession (for we haue seene none of theirs of the whole Bible as yet) contains the word of God, nay, is the word of God.
1611 KJV translator's Notes,
In modern English, this would read:
"To critics, we would say that the worst translation of the Bible set forth by dedicated scholars contains the word of God and is the word of God."
There are differences between translations, but there is probably no sole "best" translation. With hundreds of millions of English speakers, each with their own level of proficiency and corpus of vocabulary, Christians ought to jump with joy at the sight of translations that meet different needs. Do some research into who translated your Bible and test unknown translations against known high-quality translations. Find people you trust to be faithfully critical of translations, then seek their advice.
Few differences between translations speak to a flaw in either. We find some passages in manuscripts from certain dates. The trend is to go to the earliest manuscripts in modern translations, which often puts them at odd with the Textus Receptus of the KJV, which is a relatively late manuscript. This is a superior scholarship method. As I repeat frequently there are no issues with any of the major translations that stem from the text they use.
Dynamic Equivalence and Gender Inclusion
Dynamic equivalence is a translation method that looks back to the original language and seeks to modernize it. While a formal equivalence translation keeps the metaphors and idioms of ancient languages as they were in all or most cases ("let it sink into your ears") you might see a dynamic equivalence translation update them ("listen carefully"). This gives formal equivalence a "churchy" style, versus the modernization of dynamic equivalence. Some dynamic equivalence texts will make other changes, like using gender-inclusive language ("Brothers and sisters" as opposed to "Brothers" or "Brethren" in a more literal translation when a speaker is addressing a mixed group of listeners).
As someone who was formerly very averse to gender-inclusive language, I've come around, with some of the other more formal equivalent translation supporters, to using more of this gender-inclusive language because English has changed and we're not getting back our representative generic "he" pronoun.
"A person who goes to the park in cloudy weather should bring his umbrella."
Example with the representative generic masculine pronoun
"A person who goes to the park in cloudy weather should bring their umbrella."
Example with the generic neutral pronoun.
There have been translations of the Bible that removed the masculine pronoun from God, creating needless confusion, and I don't recommend these. The TNIV is the most notorious of these, introduced more confusion than it resolved. It is hard to find, because it turns out that believers crave the best Scripture.
However, because the ancient languages the Bible came to us in had the representative generic "he" and since many of the words that gender-inclusive translations use reflect the ancient language's original purpose to have addressed both men and women, I would not discount most translations simply for being gender-inclusive. In fact, it's not uncommon to have the gender-exclusive interpretation be accompanied by an explanation of this during liturgical reading. While it is dangerous to skip steps and add "missing" meaning that may not have existed in the original, it is also important to bring language in line with modern English. Even those of us who are skeptical of gender-neutral language (I would turn back the clock if I had my way, simply because I like churchisms) often use it without thinking. You can still hold complementarian views (as I do) and read a translation that welcomes women explicitly into salvation.
Paraphrase
Another thing you'll hear about modern translations if you are just exploring translations for the first time is that some Bibles are "paraphrased."
People like myself who grew up in the church and had a lot of exposure to old-school translations may refer to dynamic equivalence translations as paraphrased. This is technically incorrect. Dynamic equivalence most often means altered word order and best terms (like "illegitimate child" for "bastard," which has become a generic derogative in common modern English with less emphasis on its literal meaning). There is little reason to render "mighty as strength" the way it is, when "very strong" is how the reader will interpret it if they can wrap their head around it, from the dynamic equivalence philosophy.
Likewise, euphemisms like that in Genesis 4:1 ("Adam knew Eve") are familiar to the churched believer. While a new believer may figure out the obscured sexual intercourse from context, they might also miss the association and the same euphemism elsewhere in the Bible may cause confusion. Both dynamic equivalence and paraphrased Bibles resolve this by modernizing idiomatic and euphemistic passages, or sometimes skipping euphemisms and speaking bluntly about something less taboo in modern circles. This dynamic equivalence is not a paraphrase, because it is a form of glossing the original language into English.
When someone makes a paraphrase, faithful reproduction of the original language is a secondary goal. Paraphrases are often based on an existing English translation and updated to vernacular language. Not all paraphrases are bad. Many God-fearing individuals have used this method to bring Scripture to those who have limited reading ability or less grasp of English than more formal Bibles would permit. The Living Bible and the Message are two paraphrases I'd suggest as options for people who want a paraphrased Bible, but keep in mind that they are not translations.
Both are well-made, with Kenneth N. Taylor's Living Bible being a little more faithful to the original structure and style of the text but not involving any original languages. My mother has a well-loved hardcover copy of the Living Bible, although I don't recommend it over some of the more modern dynamic equivalence translations (including its successor, the NLT).
The Message, produced by Eugene H. Peterson, has some translated elements, but takes more liberty with the structure and style of the text than translations typically do. The Message had a small team of scholars review it, and I have a favorable enough opinion of it to own a copy (admittedly, I got a misprinted one from our distributor for half-price).
If you are uncomfortable approaching Scripture, I suggest a lighter dynamic equivalence translation before a paraphrase. The NIrV is great for being a rigorously simple translation. Though most NIrVs are marketed to children, it isn't a child's Bible like the ICB. The NLT is what I use for a very light Bible, and it's a successor to the Living Bible, which was one of the first very successful paraphrase Bibles. The NLT has had a team of scholars go in and make revisions to ensure that it remains accurate within the dynamic equivalence framing, so it's more trustworthy than other paraphrase-style Bibles.
Devotional, Study, and Liturgical Use
People's use of the Bible can be divided in three ways:
Devotional use involves the private reading of the Bible for spiritual edification. This may involve study materials along with the Bible, but is usually solitary or takes place in a family setting.
Study use involves experts' personal study or expert-led delving into the text of the Bible. While devotional reading still focuses on the meaning of the text, it is more focused on learning lessons where Bible study is focused on the meaning and connections within the text. For laypeople and non-academics, study often takes place in fellowship.
Liturgical use involves the Bible in a collective church context. This is when the Bible is read at the pulpit during a sermon or as part of the order of service for a church. This might also extend to other materials used in fellowship at a church, such as bulletins and musical arrangements. As an individual, you probably don't get to choose your liturgical Bible, and I'd be hesitant to change churches just because I want one that uses my preferred translation.
While some people will use the same translation for devotional, study, and liturgical use, others prefer a variety. There are translations "designed" for some uses (like the NASB, whose strict adherence to original language forms suggests it for study use), but a translation might also function less well in other contexts. The church I attended in college specialized in outreach to new believers and nominal Christians leaving their home churches for the first time (I was something of an odd one out), so the King James Version would've gotten a lot of blank stares from college freshmen who had never heard a "thou" in their life.
The most important thing is that pretty much every expert agrees that a Bible for study use should belong to the formal equivalence school of thought. Now, it's worth noting that a study Bible is a special Bible custom-built to help students, scholars, and believers delve deeper into the text. I have study Bibles in dynamic equivalence translations (the NLT and CSB, the latter of which is my favorite Bible for devotional reading). For a layperson, having a study Bible can help overcome uncertainty with the language of harder formal equivalent translations. This means one of two things:
A study Bible in a translation that's difficult for the reader can open up the text with explanations and support (just be sure that's the intent of study material authors), and a study Bible in a simpler dynamic equivalence translation can add expert context drawn from familiarity with the more formal equivalent texts.
One Translation or More?
As a Bible salesman, it's tempting for me to say that everyone should use multiple translations. I do, but I get an employee discount (though you can often find great deals on Bibles even if you don't have this option).
I would certainly encourage people to know whether they have a formal or dynamic equivalence Bible. A lot of us more conservative Christians swear by formal equivalence, and sometimes consider them the "best," but this is probably more true if you're a church kid like I am.
However, I would not use a dynamic equivalence Bible alone if you want to do serious independent reading. There isn't anything wrong with them. I use an NLT as back-up when I attend my weekly Bible study, which is about as far down the dynamic equivalence spectrum as you get before going into paraphrasing. But I combine it with a very strong formal equivalence Bible whenever I read it.
I would also not suggest a formal equivalence Bible if it is too difficult for the reader. You may need to work on skills to develop to use a translation, but the strongest formal equivalence Bible you can work through may be a good companion to a lighter dynamic equivalence.
In short, I suggest always getting a dynamic equivalence Bible and a formal equivalence Bible. Some mid-range Bibles, like the CSB or NIV, may be suitable for use without another translation on the side, but they're not my personal favorites.
The downside of using multiple Bibles is that it makes it harder to memorize Scripture. While having a conversant familiarity with the text is ideal, you also want to preserve important passages in memory. This will be easier when you are comfortable with your translation. If you dart between translations like a hummingbird, you may need to invest more effort to memorize Scripture.
Keep this in mind as you move on through the selection process. If you are going to get one Bible, it may pay to get the hardest one you can read and understand.
Underlying Styles
An important consideration is that the books of the Bible come from different writers. While they are all divinely inspired, they are not all written in the same human hand.
That means that the styles differ, especially in the New Testament. Some books have sloppy Greek. Others have elegant Greek. A common complaint, however, is that some of the Greek resembles my own verbose and indulgent writing. Modern English readers get it easy–the Bible records Paul giving a sermon so boring that an audience member fell asleep and plummeted from a third-story window. He got better (the story can be found in Acts 20:9-10). Fortunately for us, the Bible doesn't spare Paul and Eutychus's dignity the same way many modern translators do.
The Hebrew is also different in certain books, such as the poetry of Psalms and the Song of Solomon or the books that delve into the history of Israel.
Personally, I might read certain books in a particular translation because they are more comprehensible to me or because I like the style more. Churchy formal equivalence translations have a lot of beauty in the Psalms (not that any translation doesn't), but a dynamic equivalence Bible's liberty with sentence structure can help smooth the bumps in rocky passages (and also match the less formal Greek that many of these passages were originally written in).
Just remember that when you are picking a translation you are likely to encounter difficult passages. Some of these passages are just difficult for everyone in every faithful translation, while others are going to be more difficult than others in the translation of your choice.
Factor 1: The Translator's Expertise and Respect for Scripture
You want to look for people who affirm the value of Scripture. Talking abut Scriptural inerrancy is a place where language gets complicated and tempers heated.
I look for translators who believe that Scripture is the divinely inspired word of God, inerrant in its inspiration (though not necessarily in its transmission), and who take that responsibility seriously. While there are great single-author translations, especially dating from the times when translating a Bible was a capital offense, I stray away