Bible Mis-translations

Over the centuries translators of the Bible have often been constrained by various rules imposed on them by those who ordered the translation to be done. For example, the translators of the 1611 King James Bible (also known as the "Authorized Version") were restricted by "Bancroft's Rules." These parameters ordered ecclesiastical terminology to be used to keep the clergy hierarchy in place, such as the substitution of "pastor" for the correct understanding of "shepherd". Through these rules the translators (clergy scholars) were also able to intentionally denigrate the Jewish people and the Hebrew language. For instance, the Book of Iacobus (the transliterated name of the brother of Jesus, Ya'akov) became the Book of James, the name of England's king—a name not found anywhere in the original New Testament text. Neither does the name Mary appear in the original text; rather it replaces the more "Jewish" sounding but accurate Mariam. Nor does the King James Version consistently translate the Hebrew word Rabbi as such when it's used by Jesus's disciples to refer to Him. Instead is substituted a generic "Master", which the KJV also frequently uses to translate the Greek word for "teacher". Other more recent translations have been influenced by denominational bias which also leads to distortion of various words or passages of Scripture.

Below are some words which reflect the original understanding, the meaning which the readers/hearers of the first century would have realized. We used the Nestle Greek New Testament (with a literal English translation by Dr. Alfred Marshall) for each word. We've provided just a sampling of verses to point out variations often used that alter the original meaning. See a concordance for a complete list of verses for each entry.

We'd enjoy hearing from you if you have some other translation discrepancies you'd like us to add to these. Please, see if the Holy Spirit confirms in your spirit if these translations of Scripture are what He intended when He inspired the different writers.

Word
References
Correct Understanding/Translation
01/30/12    

demonized, has a demon
daimonizomenoi, daimonion exei

 


 Mark 3:22, 5:15, 7:25, 9:17; Jn 7:20, 8:49, 10:21; Lk 7:33; 2Cor 11:14

The Bible leaves no doubt in the reality and personhood of Satan as "king" of his own kingdom (Lk 11:18). Yet people who have consistently given way to Satan's will in particular areas of their lives are NOT possessed by Satan or demons, as the NIV and NAS so often mistranslate throughout the gospels, and which the NKJV and KJV mistranslate as well in Mark 5:15-17. Rather, in the original language, they have a demon. In other words, they are "demonized" in those areas: influenced or agitated by unclean/evil spirits to respond in opposition to God.
• Satan's influence is not always obvious, since his work through individuals can seem righteous as a counterfeit spirituality (2Cor 11:14). Ananias, a professed believer, allowed Satan to lie through him about the sale price of his land (Acts 5:3). Some who hear the Word of God refuse to hold it tightly in their heart, thereby allowing Satan to take it away (Mark 4:15). Therefore their lives are unchanged; they are still slaves to sin (Rom 6:16-20).
• Not all who have a demon manifest outward strange behavior. For example, John the Baptizer was falsely accused of having a demon because he fasted and abstained from wine. Jesus was accused of having Beelzebub (NIV 'possessed by') because He was casting out demons to free people from their influence (Mark 3:22).

01/26/12    
seal, sealed-
arrabown, sphragizo 		1Cor 9:2; 2Cor 1:22, 5:5; Rom 4:11, 15:28; Gal 6:17; Eph 1:14, 4:30; 2Tim 2:19; Rev 7:3,4

In both the OT and NT a "seal" was affixed to a document to validate its genuineness as well as the authenticity of the owner. A seal also certifies ownership and approval of the one who is sealed (Jn 3:32, 6:27).
• The Holy Spirit is given as a pledge to those who by faith belong to Christ, as an "earnest" like a down payment given beforehand until the culmination of the future eternal inheritance comes to fruition (Eph 1:13, 4:30).
• Many versions translate arrabown as "guarantee" (2Cor 1:22, 5:5; Eph 1:14). While God's part of this covenant relationship stands firm, Scripture makes all too clear that the covenant can be violated by the human element (Heb 3:12-14; 2Tim 2:12). Thus, God guarantees His part, but the human part can be broken through departing the faith.
• By the seal an individual is set apart from those who haven't that seal; therefore the sealed person has responsibilities that are defined by the one who has placed the seal of ownership (2Tim 2:19; 1Pet 2:9).

12/16/11    

church -
ekklesia
 

Matt 16:18; Acts 9:31; Eph 1:22,23; Rom 16:4; 1Cor 1:2; (1Thes 2:14); Acts 8:3; 1Cor 16:19; Rom 16:1,5; Col 4:15

The word ekklesia means those our Father has 'called out' of the world system and sin, i.e. the 'called-out ones' in Christ. Never in Scripture does 'church' refer to an institution or a building; rather, it is a living spiritual community based on trust in Jesus as God's Son, our Redeemer. Ekklesia can be understood in a number of ways:
• the collective 'church universal' -- all who have experienced new birth in Jesus and are indwelled by His Spirit (Matt 16:18; Acts 9:31).
• the 'regional church' -- the collective body within a specific geographical area, such as in Corinth (1Cor 1:2) or in Judea (1Thes 2:14).
• the 'local church' -- the collective believers within a city, such as Cenchrea (Rom 16:1) or Ephesus (Acts 20:17). The totality of these would comprise the 'regional church'.
• the 'house church' -- the extended spiritual family in Christ who gather within a home (1Cor 16:19; Col 4:15). The totality of these would comprise the 'local church'.

12/08/11    
admonish - nouthesia, noutheteo
Acts 20:31; Rom. 15:14; 1Cor. 4:14; Eph. 6:4; Col. 1:28, 3:16; 1Thes. 5:12; Tit. 3:10

The intensity of expected obedience comes across with the word 'admonish' that is missed by the common mistranslation, 'instruction'. The English definition of 'admonish' is to reprimand, rebuke, scold, caution, warn—these are strong words! The Greek terms include training someone, generally by reproof and blame if necessary, or correction by an action if needed. Some translation alterations are these:
• Rom. 15:14 in which the phrase "competent to instruct one another" is inserted for "being able to admonish one another". The former passes on head knowledge, while the latter intrudes into the heart with a warning or rebuke that's more likely to change behavior.
• Eph. 6:4 Here Paul directs fathers to "nurture their children in the discipline and admonition of the Lord", which gives a sense of turning them away from wrong so they will follow what's right. Given the human sin nature, this will probably involve reprimand and warning. Both the NIV and NAS substitute the word "instruction", which again focuses on mental awareness rather than the behavior change that warning brings.
• 1Thes 5:12 The NAS translates this as 'those who have charge over you in the Lord and give you instruction', whereas the accurate wording is those 'taking the lead of you in the Lord and admonishing you.' Part of 'leading' requires cautioning and rebuking so that others not be led astray. "Instruction' has a far more optional connotation.

12/08/11
 

apostle -
apostolos, apostello

Mark 3:14; Acts 14:4,14; Romans 16:7; 1Cor. 12:28,29; 2Cor, 11:13; Gal. 1:19; 1Thes 2:1,7; Rev. 2:2

The term 'apostle' refers to someone who is sent forth for a particular purpose or mission. Controversy today concerns whether there is indeed a gift of apostle still at work or if it ceased when the original Twelve died. • The unique Twelve apostles selected by Jesus are in a class by themselves.
• However, Scripture also uses the term to refer to Jesus as the One sent by the Father (Heb 3:1); to Paul and Barnabas (Acts 4:14); to James the brother of Jesus and to a number of other unnamed individuals (1Cor 15:7); to Andronicus and Junias (Rom. 16:7); to Silas and Timothy (1Thes 2:6); and even to "false apostles" masquerading as apostles of Christ (2Cor 11:13, Rev 2:2).
• God has appointed apostles among His collective called-out ones (1Cor 12:28,29) to be sent forth as His ambassadors. The various verb forms of apostello are used dozens of times in many contexts, but the distinguishing factor is being sent to fulfill a specific purpose.

12/08/11
 

Lord -
Kurios

Matt 22:37; Luke 6:5; Acts 15:26; 2Cor 4:5; Col 2:6; 2Thes 3:6

A 'lord' is someone who uses authority for the good of those he owns, especially over the slaves (douloi) he has purchased.
• Jesus has purchased people by His blood (Rev 5:9); therefore He is Lord and we who know Him as such are His slaves (2Cor 4:5) (as well as friends, brothers, sisters, sheep etc.).
• In calling Him Lord Jesus, the NT writers refer to this Master relationship as a reality rather than merely a title (Phil 2:9-11). Belonging to our Lord is an honor and privilege because of Who He is; it's a relationship of love and security encompassed by obedient trust in this eternal Master.

12/08/11
 

slave - doulos
servant - diakonos
Luke 2:29;Acts 2:18, 4:29; 1Pet 2:16; Matt 20:26, 23:11;

Contemporary ears recoil at the idea of slavery, yet at the time of Christ it was a common practice. A slave (doulos) belongs to someone who has paid for him. Therefore, the slave has only the mind and purpose of his lord based on his dependent relationship with the master.
• This is the life calling of all who are 'owned' by Jesus as their Lord; we exist by our new birth onto Him to obey the will of His Father. However, the NIV, KJV and NAS all substitute the word 'servant' or 'bondservant' for the more accurate 'slave'.
• The distinct word diakonos as 'one who serves' implies the voluntary nature of the labor. The focus is on the work that is done to benefit others rather than on the relationship between the master and slave (doulos).

12/08/11
 

brother - adelphos
relative - suggenés
Mk 6:4; Lk 14:12, 21:16

Roman Catholic theology holds that Mary, the mother of Jesus, birthed no other children. They argue that the word 'brothers' used in Matt 12:46,47 and Matt 13:55 refers to 'relatives' other than males sharing the same parents.
• However, as the verses cited at left confirm, there's a different word for 'relatives', since both 'brothers and relatives' are used in the same phrase for each verse listed.
• Throughout the NT Jesus and the apostolic writers use the word for 'brothers' (and its female variant for sisters) to reveal the intimacy of close spiritual family for those who by faith are blessed to call God 'Father' (Matt 6:9; 2Thes 2:16).