Bible Translations

Bible Translations: Introduction for Beginners

For many Christians, picking up a Bible feels simple—just choose a cover you like, open to a familiar page, and start reading. But if you’ve ever compared two translations side by side, you probably noticed that they don’t always match word for word. One might sound formal and old-fashioned, while another feels conversational. Some Bibles include more books than others. Some have footnotes explaining why a phrase is translated a certain way or why some verses are missing. For people who haven’t studied how Bibles are made, this can feel confusing or even unsettling.

Yet learning how the Bible has been translated doesn’t need to weaken your confidence. In fact, understanding why translators make certain decisions helps you see the extraordinary lengths God has gone to preserve His Word in every culture and language. Once you understand the story behind translations, you can read with both gratitude and discernment.

Why Translations Are Necessary

The Bible wasn’t written in English. Most of the Old Testament was composed in Hebrew, with some parts (like sections of Daniel and Ezra) in Aramaic. The New Testament was written in Koine Greek, the everyday Greek spoken throughout the Roman Empire.

Every time you move from one language to another, translation decisions must be made. Words don’t line up perfectly across languages, and some expressions have no direct equivalent. That’s why no English Bible—even those called “literal”—is perfectly word-for-word.

For example, in Romans, Paul uses the phrase μὴ γένοιτο (mē genoito), literally, “May it never be!” The King James translators rendered it “God forbid,” even though “God” isn’t in the Greek. They did this because it captured the sense of strong rejection in English.

Another example comes from 2 John 12, where the Greek text literally says, “I hope to come to you and speak mouth to mouth.” Every major English version rephrases this to “face to face” because in English, “mouth to mouth” sounds like resuscitation. Even the most formal translations must adapt language to make sense.

Translation Methodologies

Translations generally fall into three approaches, each with strengths and weaknesses:

1. Formal Equivalence (“Word for Word”)

   This style tries to stay as close as possible to the wording and structure of the original. It emphasizes accuracy but can be stiff. Examples include the LEB, NASB, ESV, and KJV.

2. Dynamic or Functional Equivalence (“Thought for Thought”)

   This method focuses on translating the meaning of each sentence in clear, natural English. It reads more smoothly but requires more interpretation by the translators. The NLT is a classic example.

3. Paraphrase

   Here, the translators freely reword ideas to make them accessible. The Message falls into this category. Even the most literal Bibles sometimes adopt thought-for-thought renderings, especially when the original idioms don’t cross over into English. There is no escaping this tension—faithful translation always requires judgment calls.

The Problem with “Perfect” Literalism

Some people argue that only “literal” Bibles are trustworthy. But this idea doesn’t stand up to scrutiny. Consider these examples:

• Romans 6:2 – KJV says, “God forbid.” The Greek simply says, “May it never be!”

• Acts 12:4 – KJV says, “Easter.” The Greek says, “Passover.”

• 2 John 12 – No “literal” translation says “mouth to mouth,” because it would confuse readers.

• Hebrews 10:23 – KJV: “the profession of our faith.” Greek: “the confession of our hope.”

These examples show that every translation balances precision and clarity. Pretending otherwise is simply not honest about how language works.

The King James Version and Its Limitations

The King James Bible shaped the English-speaking church like no other translation. Its beautiful language and memorable phrasing have blessed generations. But claiming it as the only legitimate Bible—the so-called “KJV-only” position—creates major problems.

First, Jesus did not speak English. If God intended everyone to use one English translation, why not require everyone to read the Greek and Hebrew instead? In fact, this was Augustine’s conviction: that Christians should learn Greek to test and improve Latin translations. The early church never believed one translation was inspired above the rest. They believed Scripture itself—whether in Hebrew or Greek—was inspired.

Second, the KJV sometimes reflects incomplete manuscript evidence and outdated scholarship. Here are a few important examples:

• Judges 18:30 – KJV: “the son of Manasseh.” But the original Hebrew text said Moses. Scribes altered the spelling to avoid associating Moses with idolatry.

• Acts 12:4 – KJV: “Easter.” The Greek word is Pascha, meaning “Passover.”

• Romans 3 and 6 – KJV adds “God forbid” where the Greek says only, “May it never be!”

• 1 John 5:7 – The Comma Johanneum, “there are three that bear record in heaven,” is absent from every early Greek manuscript. Erasmus reluctantly added it under pressure from defenders of the Latin Vulgate.

• Hebrews 10:23 – KJV: “the profession of our faith.” Greek: “the confession of our hope.”

Third, if you insist everyone must read the KJV, you immediately exclude people in other languages. What about believers in China, Ethiopia, or Brazil? Would they need to learn archaic English to know God’s Word? That idea collapses under its own weight—and it forgets that the Greek New Testament itself was a translation movement, spreading God’s Word in the language people actually spoke.

Greek Text Types: Alexandrian vs. Byzantine

Another issue that affects translation is which ancient manuscripts a translation relies on. Greek New Testament manuscripts fall into two main families:

• Byzantine Text Type – This tradition, sometimes called the Majority Text, consists of later medieval manuscripts copied mainly in the Byzantine Empire. The KJV is primarily based on this tradition through Erasmus’ Textus Receptus.

• Alexandrian Text Type – These are older manuscripts discovered in Egypt and elsewhere, such as Codex Sinaiticus and Codex Vaticanus. Most scholars consider them closer to the original text because they date from the 4th century and earlier.

Modern critical editions, such as the Nestle-Aland and United Bible Societies’ Greek texts, rely mainly on Alexandrian witnesses. That’s why modern translations often omit or footnote verses that appear only in later Byzantine manuscripts (e.g., John 7:53–8:11, Mark 16:9–20, 1 John 5:7).

Scholars generally prefer the Alexandrian readings because scribes tended to add harmonizations and marginal notes over time, rather than remove material. An earlier manuscript is more likely to preserve a simpler, unexpanded reading.

Refuting the “Peshitta-Only” Argument

Some groups claim the Syriac Peshitta is the most reliable New Testament text. While the Peshitta is an important early translation, it was produced several centuries after the apostles and reflects its own translation choices and theological traditions. It is not an independent Greek witness and does not override the thousands of Greek manuscripts that predate it.

Moreover, the Peshitta does not always agree with the Byzantine or Alexandrian readings. Using it to claim that all modern Bibles are corrupt ignores its secondary nature as a translation. Serious scholarship compares the Peshitta with the Greek, Latin, and Coptic witnesses, rather than treating it as the gold standard.

The Orthodox Study Bible and the Canon Closest to the Early Church

For readers who want a version that reflects the early church’s canon more fully, the Orthodox Study Bible is worth exploring. Its Old Testament is translated from the Septuagint rather than the Masoretic Text, and it includes the books early Christians considered Scripture—such as Wisdom of Solomon, Sirach, and 1–3 Maccabees. While the New Testament in the OSB is based on the Majority Text (Byzantine), it offers notes that explain textual variants.

Though no Bible is perfect, the OSB provides a window into the collection of Scriptures the early church fathers read, preached, and quoted. Even if you don’t consider all of these books canonical, studying them can deepen your understanding of how the earliest Christians understood their faith.

What Is the Best Translation?

People often ask, “Which Bible is the best?” The honest answer is that no single translation is perfect. Each one has trade-offs. The best Bible is an accurate translation you will actually read and study.

If you want a version close to the original word order, consider the NASB or ESV. If you prefer smoother language for devotional reading, the NIV or NLT are excellent. If you love the sound of historic English, the KJV or NKJV may appeal to you. For those interested in early church readings, the Orthodox Study Bible provides the Septuagint-based canon.

Comparing translations side by side is one of the best ways to see where interpretive decisions were made. No matter which version you choose, the core message is the same: God’s love revealed in Jesus Christ.

Why We Can Trust Our Bibles

Despite all the differences—translation philosophy, text families, and canon—God has preserved His Word. The message of redemption remains intact in every faithful version. When you understand why Bibles differ, you gain perspective, not confusion.

Every generation has wrestled with the same questions: How do we bring an ancient message into a living language? How do we honor the original words and still make them clear? The existence of so many translations is not a sign of weakness but a testament to God’s desire that all people hear His Word in their own tongue.

Conclusion: The Word in Every Language

From Hebrew to Greek, from Latin to English, from hand-copied scrolls to digital apps, God’s Word has traveled farther than any other text in history. It has crossed cultural barriers, survived empires, and transformed lives. No single translation holds all the treasures, and no tradition has the exclusive claim to its power.

If you want to honor Scripture, read it widely. Study multiple versions. Learn a little Greek if you can. But most importantly, read it often. Let it shape your mind and heart. The power of the Bible lies not in the language it is printed in but in the God who still speaks through its pages.