ESV #2, by Mark Strauss

“Oops” Translations in the ESV

We can start on a more lighthearted note. Occasionally translators will render a text “literally” without realizing the potential for misunderstanding or double meaning. All versions must watch out for this, but literal ones are particularly susceptible. For example, the ESV (following the RSV) originally rendered Gen. 30:35, “But that day Laban removed the male goats that were striped …and put them in charge of his sons.”5 It is remarkable that Laban had so much confidence in his goats! This gaffe was pointed out and a second
printing of the ESV corrected it, taking authority away from Laban’s goats: “… and put them in the charge of his sons.” Here are a few more “oops” translations that I have found in the ESV.

“Grinding Together”?!

Luke 17:35 ESV “There will be two women grinding together. One will be taken and the other left.”
Comment: In contemporary English, “grinding together” suggests seductive dancing or something worse. (Perhaps both should have been taken for judgment!) Most versions clarify that this means grinding “grain,” “meal” or “flour” (cf. TNIV, NIV, NLT, HCSB, NET, NRSV, REB, etc.)


4 I have also gleaned examples from lists produced by others, especially [missionary] translator and linguist Wayne Leman, who blogs about improving Bible versions at For additional examples see his lists at
5 I believe it was David Dewey who caught this one and informed the ESV committee.
Rock badgers are people too!
Prov. 30:26 ESV “the ants are a people not strong, yet they provide their food in the summer; rock badgers are a people not mighty, yet they make their homes in the cliffs;”
Comment: In addition to the tortured word order, the ESV’s use of “people” is very strange. We sometimes joke that animals are people too, but surely ants and rock badgers are “creatures” or “species,” not people.

Nice legs!
Ps. 147:10 ESV “His delight is not in the strength of the horse, nor his pleasure in the legs of a man,”
Comment: Taking pleasure in a man’s legs will surely leave readers chuckling. TNIV reads “in the power of human legs”; NET has “by the warrior’s strong legs.”

Such clean teeth!
Amos 4:6
ESV “I gave you cleanness of teeth in all your cities”
Comment: It sounds like God is distributing toothbrushes to the Israelites. The Hebrew idiom means they had nothing to eat. The TNIV reads “I gave you empty stomachs,”; HCSB: “I gave you absolutely nothing to eat.” NET: “I gave you no food to eat.”

Trembling loins?
Psalm 69:23 ESV Let their eyes be darkened, so that they cannot see, and make their loins tremble continually.
Comment: This translation will surely send twitters through the junior high group. Trembling loins sounds like someone has to go to the bathroom.

“Double-tongued” deacons?
1 Tim. 3:8 ESV Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain
Comment: Sounds like a mock “Indian-speak” (with forked-tongue) or some strange alien creature. The Greek is dilogoi (etymologically, “two words/messages”), which means “insincere,” “lacking integrity,” “hypocritical,” or even “two-faced” (NET; GW).

Keep that faith to yourself!
Rom. 14:22 ESV The faith that you have, keep between yourself and God.
Comment: The ESV seems to be discouraging believers from sharing their faith. But the word pistis here refers to personal convictions about food and drink, not about saving faith.6
TNIV So whatever you believe about these things keep between yourself and God.
REB If you have some firm conviction, keep it between yourself and God.

Showing off the flesh
Gal. 6:12 ESV It is those who want to make a good showing in the flesh who would force you to be circumcised….
Comment: “A good showing in the flesh” sounds like a bikini contest.

Ruth the mother of Boaz?
Ruth 4:14-15 ESV Then the women said to Naomi, “Blessed be the LORD, Who has not left you this day without a redeemer, and may his name be Renowned in Israel! He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.”
Comment: The only antecedent to “him” is Boaz. It sounds like Ruth gave birth to her husband Boaz.7

6 D. Moo, The Epistle to the Romans (NIC; Grand Rapids: Eerdmans, 1996) 861 notes that here, “‘faith’ does not refer to general Christian faith but to convictions about the issues in dispute in Rome that arise out of one’s faith in Christ.”

Planting ears?
Psalm 94:9
ESV He who planted the ear, does he not hear? He who formed the eye, does he not see?
Comment: “Planting an ear” sounds like an agricultural metaphor. The Hebrew nata in this context means “formed,” or “fashioned.”
TNIV Does he who fashioned the ear not hear?…
NET Does the one who makes the human ear not hear?

Watch out for falling lots!
Acts 1:26 ESV And they cast lots for them, and the lot fell on Matthias…
Comment: One hopes Matthias was not hurt when the lot fell on him. The TNIV has “the lot fell to Matthias.” The NET has “the one chosen was Matthias.”

Israel’s gender confusion
Hosea 8:14 ESV For Israel has forgotten his Maker and built palaces, and Judah has multiplied fortified cities; so I will send a fire upon his cities, and it shall devour her strongholds.
Comment: Readers will probably wonder why he gets the cities and she gets the strongholds.

Comforted or not?
Acts 20:12 ESV And they took the youth away alive, and were not a little comforted.
Comment: “Not a little comforted” sounds like they were not comforted in the least by Eutychus’ recovery. The meaning of course is the opposite, that they were greatly comforted.
TNIV: …and were greatly comforted.
REB: …greatly relieved that he was alive.

A man without a city
Acts 21:39 ESV Paul replied, “I am a Jew, from Tarsus in Cilicia, a citizen of no obscure city.”
Comment: Paul sounds like a man without a city. TNIV is only slightly better (“a citizen of no ordinary city”). NLT captures the sense: “Tarsus in Cilicia, which is an important city.”

Oh man!
Rom. 2:1 ESV Therefore you have no excuse, O man, every one of you who judges.
Comment: In contemporary English, “Oh man!” is an exclamation, not a vocative. It sounds like Paul is saying, “Oh man, are you in trouble!” which of course is something like what he means (!), but not what the ESV intended. Even a literal version like the NASB recognizes the potential misunderstanding of the vocative, translating, “Therefore you have no excuse, everyone of you who passes judgment.”


Why the English Standard Version (ESV) should not become the Standard English Version, by Mark Strauss

Today New Testament scholar and seminary professor Mark Strauss presented a paper at the annual conference of the ETS (Evangelical Theological Society). The title of his paper is

Why the English Standard Version (ESV)
should not become the standard English version
How to make a good translation much better

Mark L. Strauss
Bethel Seminary San Diego
(this paper may be reproduced and distributed in complete form without written permission from the author)

Mark has given me permission to post his paper.  I appreciate the way that Mark has approached his topic: He deals with wordings of specific verses in the ESV which can be improved. In my opinion, this is a better way to evaluate any Bible version, rather than making a subjective generalized evaluation.

As you read Mark’s paper, see if he has been objective in his evaluation of the wordings of specific verses in the ESV. The paper follows:


I need to say first of all that I like the English Standard Version (ESV). After all, the ESV is a moderate revision (about 6% I believe) of the Revised Standard Version (RSV; 1952), which itself was done by very competent scholars. Like the New Revised Standard Version (also a revision of the RSV), the ESV generally makes good exegetical decisions. Both the ESV and NRSV also significantly improve the gender language of the RSV.1

So I like the ESV. I am writing this article, however, because I have heard a number of Christian leaders claim that the ESV is the “Bible of the future”—ideal for public worship and private reading, appropriate for adults, youth and children. This puzzles me, since the ESV seems to me to be overly literal—full of archaisms, awkward language, obscure idioms, irregular word order, and a great deal of “Biblish.” Biblish is produced when the translator tries to reproduce the form of the Greek or Hebrew without due consideration for how people actually write or speak. The ESV, like other formal equivalent versions (RSV; NASB; NKJV; NRSV), is a good supplement to versions that use normal English, but is not suitable as a standard Bible for the church. This is because the ESV too often fails the test of “standard English.”

This paper is a constructive critique of the ESV and an encouragement for its committee to make a good translation much better by doing a thorough review and revision of its English style and idiom. Critical questions we will ask include: (1) Does this translation make sense? (2) If comprehensible, is it obscure, awkward or non-standard English? Would anyone speaking or writing English actually say this?

A few clarifications are in order. First, as a Greek professor and a Bible translator, I am a strong advocate for using multiple Bible versions, especially those from across the translation spectrum. Both functional equivalent (idiomatic) and formal equivalent (literal) versions have strengths and weaknesses, and both are useful tools for students of the Word. Functional equivalent versions (NLT, NCV, TEV, CEV, GW, etc.) are helpful for communicating clearly, naturally and accurately the meaning of the text. Formal equivalent versions (KJV, NKJV, NASB, RSV, ESV, NRSV, etc.) help to reproduce formal features of a language like metaphors, idioms, word-plays, allusions, ambiguities and structural markers. Mediating versions, which lie somewhere in the middle (NIV, TNIV, HCSB, NET, NAB, NJB, REB, ISV), are a nice balance, retaining more formal features than functional equivalent versions but with more clarity than literal ones. I have addressed these issues in depth elsewhere and will not repeat them here.2 Concerning my personal experience, I have served on three translation committees and have consulted for a fourth.3 My desire is for all English versions to reproduce clearly and accurately the meaning and message of God’s Word.

It will become obvious from the examples below that the ESV’s problems with clarity and fluidity are primarily related to its overly literal translation policy. For real-life translators around the world—whether in


1 See discussion below under gender-language.

2 See Gordon D. Fee and Mark L. Strauss, How to Choose a Translation for All Its Worth (Grand Rapids: Zondervan, 2007), passim.

3 I served on a revision committee for the New Century Version (NCV) and presently serve on the Committee on Bible Translation (CBT) for the NIV/TNIV, and on an editorial team for a new version—tentatively called the Expanded Bible—to be released by Thomas Nelson next year. I have also done consulting work for the New Living Translation (NLT).


the jungles of Irian Jaya or in the halls of the United Nations—the best translation is not a literal one, but one that reproduces the meaning of the text in clear, accurate and idiomatic language. One anecdote may be helpful here. As I was reading through the ESV (in conjunction with another project), I came to the epistle to the Hebrews. Hebrews contains some of the finest literary Greek in the New Testament and can be a very difficult book for my Greek students. I expected to encounter substantial problems in the ESV. Instead, I found that the ESV was quite well translated in Hebrews, with fewer of the kinds of problems I was encountering elsewhere. Then the reason dawned on me. The fine literary Greek of Hebrews—with radically different word order, grammar and idiom—is simply impossible to translate literally into English. To do so produces gibberish. Ironically, the ESV was at its best when it abandoned its essentially literal” strategy and translated the meaning of the text into normal English. It is ironic that the ESV’s main marketing slogan—an “essentially literal” translation—is what makes it deficient as a standard reading Bible for the church.

I have divided these ESV problems into eleven broad categories: (1) “oops” translations, (2) idioms missed, (3) lexical problems, (4) exegetical errors, (5) collocational clashes, (6) archaisms, (7) inconsistent gender-language, (8) awkward and unnatural style, (9) word-order problems, (10) run-on sentences, and (11) mistranslated genitives.
For most categories, I will note the ESV rendering and then compare it to at least two other versions that use more standard English. One of these will always be the TNIV, which will serve as a “control” text. This is to avoid the criticism that I am selectively choosing whichever version happens to improve upon the ESV. Sometimes, in fact, I will criticize both the ESV and the TNIV.

These examples are just the tip of the iceberg, a small sampling that I have come across rather incidentally during work on other projects.4 I hope this will stimulate a more thorough analysis of English style and clarity for all English Bible versions. Sadly, English Bible translators have an unfortunate tendency to sacrifice comprehension and clarity in a misguided attempt at “literal accuracy”—an oxymoron, more often than not.


Upcoming ESV and NLT Study Bibles Review

John Hobbins has promised a full review of these two study Bibles. He gives a teaser of what we’ll be in for here: Upcoming Reviews on the ESV and NLT Study Bibles.

I have found examples of running commentary that are top-notch, such as that of David Reimer on Ezekiel (ESVSB) and that of Scot McKnight on Matthew (NLTSB). I have read essays that had me singing for their precision, clarity, and vigor, such as that by Peter Gentry on the Septuagint (ESVSB) and I don’t know who’s Introduction to the Time After the Apostles (NLTSB).

I admit that personally I’m too intimidated to do a review of any study Bible. These books are so massive and complex that any review will be superficial. Plus, a study Bible tends to show its virtues over time. One of the things I always appreciated about the NIV Study Bible is that when a question came to my mind about the text, there was consistently a note addressing that question.

About the best you can hope to do in reviewing a study Bible is giving anecdotal or hit-and-miss stories about what you liked or didn’t like. Unless, that is, you intend to take the job seriously and invest a lot of time and energy together with an open mind.

Check out John’s teaser: Upcoming Reviews on the ESV and NLT Study Bibles.