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We here present various verses intended to show nuanced and otherwise differences between translations. One can easily determine if each translation fulfills its stated goals by comparing renderings of various verses. Hosea 4.1 lists 15+ translations for a thorough review. The verses we compare on this page are:

John 17.3
Rom 1.16
Ps 68.4
Hosea 4.1
Matt 6.22,23
Eph 1.10
John 17.26

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John 17:3:

ASV: And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ.

ESV: And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.
Goodspeed: And eternal life means knowing you as the only true God, and knowing Jesus your messenger as Christ.

HCSB: This is eternal life: that they may know You, the only true God, and the One You have sent--Jesus Christ.

Lattimore: And this is the life everlasting, that they know you, the only true God, and Jesus Christ, whom you sent.

NASB: This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

NET: Now this is eternal life – that they know you, the only true God, and Jesus Christ, whom you sent.

NIV: Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.
NJB: And eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent.
NLT: And this is the way to have eternal life--to know You, the only true God, and Jesus Christ, the One You sent to earth.

NWSTY: This means everlasting life, their coming to know you, the only true God, and the one whom you sent, Jesus Christ.

REB: This is eternal life: to know you the only true God, and Jesus Christ whom you have sent.

TNT: This is eternal life, to know you, the only true God, and him whom you sent, Jesus Christ.c

Comment: At first reading, there appear to be few differences between these renderings. Everlasting life or Eternal life are identical in English. Such life comes from knowledge of the 'only true God' [repeated in each translation] and Jesus Christ, the one sent forth from God {also repeated in each translation}. We note however that the NWTSY calls out the verb tense used for knowing God and his sent-forth one, Jesus Christ. The NWTSY's Study Note on this verse reads: \"Or “their taking in knowledge of you; their continuing to know you.” The Greek verb gi·noʹsko basically means “to know,” and here the verb is used in the present tense to express continuous action. It may denote a process of “taking in knowledge about someone; getting to know someone; becoming better acquainted with someone who is already known. In this context, it refers to a deepening personal relationship with God brought about by ever-increasing knowledge of God and Christ and a growing trust in them. Clearly, this necessitates more than knowing who a person is or knowing his name. It would also involve knowing what that person likes and dislikes and knowing his values and standards.”' {formatting added}

Other 'major' or well-known translations fail here as well. As shown above, HCSB, NET, NJB, NET, NASB, NIV as well as LSB. AMP, CEV, CLV, CSB, EHV, LITV, MKJV, MSG, MURDOCK, RSV, TCNT and others simply read 'know.' While all cited translations communicate the fundamentals of John's thought, the others provide more insight into the Greek and why the verse was rendered as it does. Goodspeed [as above], Weymouth, ALT, KNOX, TLB, NIRV, NWTSY and CB Williams capture the most accurate rendering of the verb tense. This is also further proof of the superiority of the NWT Study Bible [NWTSY]-
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Ro 1:16:

ASV: For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

ESV: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
HCSB: For I am not ashamed of the gospel, because it is God's power for salvation to everyone who believes, first to the Jew, and also to the Greek.

LSB: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NASB: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

NET: For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.
NIV: For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.
NJB: For I see no reason to be ashamed of the gospel; it is God’s power for the salvation of everyone who has faith -- Jews first, but Greeks as well-
NLT: For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes--the Jew first and also the Gentile.

NWSTY: For I am not ashamed of the good news; it is, in fact, God’s power for salvation to everyone having faith, to the Jew first and also to the Greek.

Comment: Gospel means Good News, however it is a word that has come to have various connotations that aren't in the Greek, such as 'undisputed truth' or the 'absolute reference,' and what about 'Gospel music?' Good News is a better choice, as in the NW Study Bible and NLT. Further, if one reasons on this, the word 'Gospel' is an example of how [in English] the Bible has changed the language, since the original meaning of Good News as translated from the Greek has morphed through usage into the broader 'undisputed truth or fact.' In Greek it is εὐαγγέλιον, transliterated as euaggelion or evangel, whence the term 'evangelical.' See this page for a discussion of Gospel [and other words] that have come to have a meaning different from the original Greek.

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Ps 68.4:

ASV: Sing unto God, sing praises to his name: Cast up a highway for him that rideth through the deserts; His name is Jehovah; and exult ye before him.

ESV: Sing to God, sing praises to his name; lift up a song to him who rides through the deserts; his name is the LORD; exult before him!
HCSB: Sing to God! Sing praises to His name. Exalt Him who rides on the clouds -- His name is Yahweh--and rejoice before Him.

LSB: Sing to God, sing praises to His name; Lift up a song for Him who rides through the deserts, Whose name is Yah, and exult before Him.

NASB: Sing to God, sing praises to His name; Lift up a song for Him who rides through the deserts, Whose name is the LORD, and exult before Him.

NET: Sing to God! Sing praises to his name! Exalt the one who rides on the clouds! For the LORD is his name! Rejoice before him!

NIV: Sing to God, sing in praise of his name, extol him who rides on the clouds; rejoice before him--his name is the LORD.
NJB: Sng to God, play music to his name, build a road for the Rider of the Clouds, rejoice in Yahweh, dance before him.
NLT: Sing praises to God and to His name! Sing loud praises to Him who rides the clouds. His name is the LORD--rejoice in His presence!

NWSTY: Sing to God; sing praises to his name. Sing to the One riding through the desert plains. Jah is his name! Rejoice before him!

Comment: As we state elsewhere in this site, Psalms 68.4 is the third occurrence of Jah {or Yah} in the OT. Only the NW Study Bible and the LSB here correctly capture this nuance. The HCSB & NJB make 'Jah' into Yahweh, the ASV into Jehovah, helpful for explaining that Jah is an abbreviation for Jehovah or Yahweh but not what was written in the original Hebrew . The others butcher the Hebrew by stating that his name is LORD. LORD is *not* a name, it is a title and renderings with LORD both obscure and dishonor the Creator. Keep in mind that many 'christians' refer to Jesus as LORD, not the Creator. Other versions also use Jah - BBE, CJB, CLV, DARBY, ERV, GENEVA, Neue evangelistische Übersetzung, Great Bible {Ia}, LEB, LSV; this list is not exhaustive.

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Hosea 4.1:

Alter: Hear the word of the LORD, O israelites, for the LORD has a brief against the dwellers of the land.

ASV: Hear the word of Jehovah, ye children of Israel; for Jehovah hath a controversy with the inhabitants of the land, because there is no truth, nor goodness, nor knowledge of God in the land.

BBE: Give ear to the word of the Lord, O children of Israel; for the Lord has a cause against the people of this land, because there is no good faith in it, and no mercy and no knowledge of God in the land.

CEV: Israel, listen as the LORD accuses everyone in the land! No one is faithful or loyal or truly cares about God.

CJB: Hear the word of Adonai, people of Isra'el! For Adonai has a grievance against the inhabitants of the land: there is no truth, no faithful love or knowledge of God in the land;

DOUAY: Hear the word of the Lord, ye children of Israel, for the Lord shall enter into judgment with the inhabitants of the land: for there is no truth, and there is no mercy, and there is no knowledge of God in the land.

ESV: Hear the word of the LORD, O children of Israel, for the LORD has a controversy with the inhabitants of the land. There is no faithfulness or steadfast love, and no knowledge of God in the land;
GN: The LORD has an accusation to bring against the people who live in this land. Listen, Israel, to what he says: \"There is no faithfulness or love in the land, and the people do not acknowledge me as God.

HCSB: Hear the word of the LORD, people of Israel, for the LORD has a case against the inhabitants of the land: There is no truth, no faithful love, and no knowledge of God in the land!

LEB: Hear the word of Yahweh, O children of Israel, for Yahweh has an indictment against the inhabitants of the land. There is no faithfulness or loyalty, there is no knowledge of God in the land.

LSB: Listen to the word of Yahweh, O sons of Israel, For Yahweh has a contention against the inhabitants of the land, Because there is no truth or lovingkindness Or knowledge of God in the land.

MKJV: Hear the Word of Jehovah, sons of Israel. For Jehovah has a quarrel with the people of the land, because there is no truth, nor mercy, nor knowledge of God in the land

MLV2020: Hear the word of Jehovah, you* sons of Israel, for Jehovah has a controversy with the inhabitants of the land, because there is no truth, nor goodness, nor knowledge of God in the land.

NASB: Listen to the word of the LORD, O sons of Israel, For the LORD has a case against the inhabitants of the land, Because there is no faithfulness or kindness Or knowledge of God in the land.

NET: Listen to the LORD’s message, you Israelites! For the LORD has a covenant lawsuit against the people of Israel. For there is neither faithfulness nor loyalty in the land, nor do they acknowledge God.

NIV: Hear the word of the LORD, you Israelites, because the LORD has a charge to bring against you who live in the land: \"There is no faithfulness, no love, no acknowledgment of God in the land.
NIRV: People of Israel, listen to the LORD's message. He is bringing charges against you who live in Israel. He says, \"There is no faithfulness or love in the land. No one recognizes me as God.

NJB: Israelites, hear what Yahweh says, for Yahweh indicts the citizens of the country: there is no loyalty, no faithful love, no knowledge of God in the country,
NLT: Hear the word of the LORD, O people of Israel! The LORD has brought charges against you, saying: \"There is no faithfulness, no kindness, no knowledge of God in your land.

NWSTY: Hear the word of Jehovah, O people of Israel, For Jehovah has a legal case against the inhabitants of the land, Because there is no truth nor loyal love nor knowledge of God in the land.

Rotherham: Hear the word of Yahweh, ye sons of Israel,—that, a controversy, hath Yahweh with the inhabitants of the land, because there is no faithfulness, nor lovingkindness, nor knowledge of God, in the land:

TLB: Hear the word of the Lord, O people of Israel. The Lord has filed a lawsuit against you listing the following charges: “There is no faithfulness, no kindness, no knowledge of God in your land.

TLV: Hear the word of Adonai, Bnei-Yisrael! For Adonai has a dispute with the inhabitants of the land, because there is no truth, no covenant loyalty, and no knowledge of God in the land.

WEB: Hear Yahweh’s word, you children of Israel; for Yahweh has a charge against the inhabitants of the land: “Indeed there is no truth, nor goodness, nor knowledge of God in the land.

YLT: 'Hear a word of Jehovah, sons of Israel, For a strife is to Jehovah with inhabitants of the land, For there is no truth, nor kindness, Nor knowledge of God, in the land,'

Comment: When LORD is substituted for the name of God, the translation lacks intimacy and power; LORD is a distant title whereas Jehovah or Yahweh makes this issue between his people and Jehovah personal. The Hebrew word that is variously translated as controversy, legal case, brought charges, covenant lawsuit, case, charge, indicts, is ריב, transliterated rib, \"meaning strife, controversy, dispute, quarrel, dispute, controversy, case at law [per Brown-Driver-Briggs].\" \"Has a case' or 'legal case' or 'a brief' are quite good [Alter, NWSTY, HCSB, NASB]; lawsuit also conveys the meaning well. 'Indicts' is too legalistic, and 'controversy' is too broad. 'Covenant lawsuit' is clunky; 'charges' and 'charge' are also somewhat broad; brought charges where? Accusation or Accuses have some value but lack the legal connotation needed. Strife {Young's} is not meaningful. Douay's 'enter into judgment' is bland and lacks the specific legal sense needed. 'Has a dispute' is too broad, again with no sense of legalese.

The NET commentary sheds light on this verse:

\"2 tn The noun רִיב (riv, \"dispute, lawsuit\") is used in two contexts: (1) nonlegal contexts: (a) \"dispute\" between individuals (e.g., Gen_13:7; Isa_58:1; Jer_15:10) or (b) \"brawl; quarrel\" between people (e.g., Exo_17:7; Deu_25:1); and (2) legal contexts: (a) \"lawsuit; legal process\" (e.g., Exo_23:3-6; Deu_19:17; Deu_21:5; Eze_44:24; Psa_35:23), (b) \"lawsuit; legal case\" (e.g., Deu_1:12; Deu_17:8; Pro_18:17; Pro_25:9), and (c) God's \"lawsuit\" on behalf of a person or against his own people (Hos_4:1; Hos_12:3; Mic_6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.\" formatting added

Jamieson-Fausset-Brown states: controversy — judicial ground of complaint (Isa_1:18; Jer_25:31; Mic_6:2).

The Keil & Delitzsch Commentary on the Old Testament states: Hos_4:1-5 form the first strophe, and contain, so to speak, the theme and the sum and substance of the whole of the following threatening of punishment and judgment. Hos_4:1. “Hear the word of Jehovah, ye sons of Israel! for Jehovah has a controversy with the inhabitants of the land; for there is no truth, and no love, and no knowledge of God in the land.” Israel of the ten tribes is here addressed, as Hos_4:15 clearly shows. The Lord has a controversy with it, has to accuse and judge it (cf. Mic_6:2), because truth, love, and the knowledge of God have vanished from the land. 'Emeth and chesed are frequently associated, not merely as divine attributes, but also as human virtues. They are used here in the latter sense, as in Pro_3:3. “There is no 'ĕmeth, i.e., no truthfulness, either in speech or action, no one trusting another any more”

Joseph Benson's Commentary states {referring to Jehovah}: \". . . . He seems to be addressing chiefly the Israelites of the ten tribes, though not exclusively, his reproofs and exhortations being so formed and expressed as to suit the case of the Jews also. For the Lord hath a controversy, &c. — Hebrew, ריב, a cause, contention, or matter of debate. The LXX. render the word, κρισις, judgment, or dispute; and so the Vulgate. The expression is taken from the actions, or pleas, which one man brings against another, for injuries or damages received: so here God is represented as entering into judgment, or bringing a plea, or complaint, against the people of the ten tribes, for their injustice and other sins, as being so many injuries to his honour, for which he demands satisfaction.\" formatting added

Adam Clarke's Commentary on the Bible states: The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah. But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added, {formatting added}.

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Matt 6:22, 23:

ASV: The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness!\"

CEB: The eye is the lamp of the body. Therefore, if your eye is healthy, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how terrible that darkness will be.

ESV: \"The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! \"

HCSB: \"The eye is the lamp of the body. If your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. So if the light within you is darkness--how deep is that darkness!\"
NASB: \"The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!\"

NET: “The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!\"

NIV: \"The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!\"
NJB: ’The lamp of the body is the eye. It follows that if your eye is clear, your whole body will be filled with light. But if your eye is diseased, your whole body will be darkness. If then, the light inside you is darkened, what darkness that will be!\"
NLT: \"Your eye is a lamp that provides light for your body. When your eye is good, your whole body is filled with light. But when your eye is bad, your whole body is filled with darkness. And if the light you think you have is actually darkness, how deep that darkness is!\"

NWSTY: \"The lamp of the body is the eye. If, then, your eye is focused, your whole body will be bright. But if your eye is envious, your whole body will be dark. If the light that is in you is really darkness, how great that darkness is!\"

Comment: The key word in verse 22 is the assessment of the state of the eyes. The Greek word is ἁπλοῦς, haplous, meaning 'single, simple' per Mounce's Concise Lexicon. It's rendered as healthy, focused, good, clear, single. Healthy implies that the point is the physical condition of the eye, which misses the larger point. It is also inane; of course, if one's eyes are functional, then light will be present in abundance. The point of Jesus' illustration is seen in verse 23, wherein he contrasts haplous [simple] with πονηρός, ponēros. Strong's defines ponēros as 'hurtful, that is, evil . . . also (passively) ill, that is, diseased; but especially (morally) culpable.\" Given the moral nature of the opposite, the point being made is not that the eye is physically sound but rather that it must be functioning so as to clearly see one's course of conduct with respect to our obligation to Jehovah the Creator. In verse 24 he makes the point that one cannot slave for two masters; one especially cannot slave for God and for money or wealth/Mammon/Riches. Conclusion: None of the renderings stands out as best. Single is not meaningful; good is too broad and introduces a moral element. Clear doesn't work with the opposite of evil, being again more towards a physical understanding of Jesus' words. Clear also is not meaningful; one rarely hears of terming an eye / eyes as 'clear.' Focused is a bit better. Perhaps 'simple' would be the best translation for haplous and 'evil' or 'wicked' for ponēros. To review the two opposite terms, the translations have 1) healthy vs. bad; 2) focused vs. envious; 3) good vs. bad; 4) healthy vs. unhealthy; 5) clear vs. diseased; 6) healthy vs. diseased; 7) single vs. evil; 8) clear vs. bad; 9) good vs. bad [same as #3] ASV's 'single vs. evil' is the most literal translation, if simple were substituted for single this would be the best rendering. None of these cited is a good rendering in our opinion. Consider Wuest's rendering: \"The lamp of the body is the eye. If therefore your eye be in single focus, pure, sound, your whole body will be well lighted. But if your eye be diseased, your whole body will be full of darkness. If therefore the light which is in you is darkness, the darkness, how great.\" NWSTY's 'focused' would work if contrasted with 'wicked,' which was the 1984 rendering. The footnote in the 2013 revision on verse 23 provides the literal meaning of the Greek as 'bad, wicked;' however 'envious' takes ponēros in another direction. The NWTSY has many alternate renderings in its footnotes and for verse 22 'focused' it has 'clear, healthy;' the entire reference reads: \"focused: Or “clear; healthy.” The basic meaning of the Greek word ha·plousʹ is “single; simple.” It can convey the idea of singleness of mind or devotion to one purpose. For a literal eye to function properly, it must be able to focus on one thing. A person whose figurative eye is “focused” on the one right thing (Mt 6:33) will experience a positive effect on his whole personality.\" For 'bright' the reference has 'full of light.' For verse 23, 'envious,' the study note states: \"envious: Lit., “bad; wicked.” A literal eye that is bad or in an unhealthy condition does not see clearly. Similarly, an envious eye cannot focus on what is truly important. (Mt 6:33) Such an eye is dissatisfied and greedy, distracted and shifty. It causes its owner to estimate things incorrectly and pursue a selfish course of life.—See study note on Mt 6:22.\"

The New International Commentary on the NT on this verse states: \"22 The eye is the lamp of the body. So if your eye is sound, [It is impossible in English to find a single word which conveys the word-play of the Greek; see comments below. While the basic meaning of ἁπλοῦς is “single,” as applied to an eye “single” would convey a quite inappropriate sense of being one-eyed. “Sound” attempts to do justice to the contrast with “bad” (unhealthy, ineffective), but the further nuances of generosity and, perhaps, single-mindedness must be left to the commentary.] your whole body will be illuminated; 23 but if your eye is bad, your whole body will be in the dark. So if the light which is in you is darkness, how great that darkness is!\" And further: Three separate sayings (on treasure, the eye, and slavery), which have parallels respectively in Luk_12:33-34; Luk_11:34-35; Luk_16:13, are here grouped together probably on the basis that all contribute in different ways (Mat_6:22-23 rather obliquely, as we shall see) to an understanding of the disciples’ attitude to material possessions, a theme which will then be taken up in the more unified section of teaching which forms the rest of ch. 6, and to which this short collection thus provides an introduction. The separate origin of the sayings in Mat_6:19-24 is indicated by the alternation between plural and singular second-person pronouns (see n. [The “you”s of Mat_6:21 (and of Mat_6:22-23) are singular, unlike those of Mat_6:19-20 and Mat_6:24. The plural reading in most later MSS is an obvious attempt at stylistic tidying.]). The thought which connects them is of single-mindedness, which comes to the surface in the subtle word-play on haplous, “single, sound,” in Mat_6:22. Disciples, as subjects of God’s kingship, are totally committed to his service, and must allow no other concerns to distract them from this prior aim (see 6:33).\" {formatting added} Going along with the first part of this reference, it's no wonder that most if not all versions struggle to meaning-fully render this verse in English

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Eph 1.10:

ASV: \"unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, I say,\"

CEB: \"This is what God planned for climax of all times: to bring all things together in Christ, the things in heaven along with the things on earth\"

CJB: \" and will put into effect when the time is ripe -- his plan to place everything in heaven and on earth under the Messiah's headship.\"

ESV: \"as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.\"
Goodspeed: and in arranging, when the time should have fully come, that everything in heaven and on earth should be unified in Christ—

HCSB: \"for the administration of the days of fulfillment--to bring everything together in the Messiah, both things in heaven and things on earth in Him.

Lattimore: \"for his scheme for the fulfillment of the ages, that everything in heaven and on earth should be summed up in the Christ.\"

LSB: \"for an administration of the fullness of the times, that is, the summing up of all things in Christ , things in the heavens and things on earth in Him.\"

Moffatt: \"so to order it in the fulness of the ages that all things in heaven and earth alike should be gathered up in Christ —

NASB: \"with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth.\"

NET: \"toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth.\"

NIRV: \" It will all come about when history has been completed. God will then bring together all things in heaven and on earth under one ruler. The ruler is Christ.\"

NIV: \"to be put into effect when the times reach their fulfillment--to bring unity to all things in heaven and on earth under Christ.
NJB: \"for him to act upon when the times had run their course: that he would bring everything together under Christ, as head, everything in the heavens and everything on earth.
NLT: \"And this is the plan: At the right time He will bring everything together under the authority of Christ--everything in heaven and on earth.\"

NWSTY: \"for an administration at the full limit of the appointed times, to gather all things together in the Christ, the things in the heavens and the things on the earth.\"

Comment: Note that the 'plan' or 'administration' referred to is what we will key on for this review. It is quite interesting that two of the translations [NIV & NJB] simply don't translate the Greek for administration, οἰκονομία, oikonomia, at all. Strong's defines it as 'administration (of a household or estate); specifically a (religious) “economy”: - dispensation, stewardship.' Dispensation here is the theological meaning of a period of time 'that forms the framework through which God relates to mankind.' ¹ As such it is not in common use. Administration is a fitting expression for the framework by means of which Jehovah will restore peace and happiness and perfection to humans and the earth; it has connotations of a government or ruling authority. 'Plan' is too vague a term and conveys the thought of a broad intent to bring about some eventuality. 'Fullness of time' and 'fulfillment' are also vague; 'full limit of the appointed times' is better than 'fullness' or 'times had run their course'. CEB's 'climax' is just awful; it has a variety of negative connotations. Footnote c on this verse states 'Or the fullness of times.' Both are terrible and should make one resolute in holding to a firm desire to avoid this translation.

The Study Note on Eph 1.10 in the NWTSY states: \"for an administration: Or “to administer things.” The Greek word used here (oi·ko·no·miʹa) literally means “a house administration” or “a household management.” It refers to, not a specific government, but a way of administering or managing things. This understanding is consistent with the way the term is used at Eph 3:9. (Compare Lu 16:2; Eph 3:2; and Col 1:25, where the term is rendered “stewardship.”) This “administration” is not the same as God’s Messianic Kingdom. Rather, it is the way he chooses to manage the affairs of his universal family, or household. The administration will bring together the rulers of this heavenly Kingdom and accomplish his purpose of unifying all intelligent creatures, resulting in peace and unity with God through Jesus Christ.

===================================================================================================================================

John 17.26:

ASV: \"and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.\"

CEV: \"I told them what you are like, and I will tell them even more. Then the love that you have for me will become part of them, and I will be one with them.\"

CJB: \"I made your name known to them, and I will continue to make it known; so that the love with which you have loved me may be in them, and I myself may be united with them.\"

ESV: \"I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.\"

HCSB: \"I made Your name known to them and will make it known, so the love You have loved Me with may be in them and I may be in them.
NASB: \"and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them.\"

NET: \"I made known your name to them, and I will continue to make it known, so that the love you have loved me with may be in them, and I may be in them.”

NIV: \"I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.\"

NJB: \"I have made your name known to them and will continue to make it known, so that the love with which you loved me may be in them, and so that I may be in them.\"
NLT: \"I have revealed You to them, and I will continue to do so. Then Your love for Me will be in them, and I will be in them.\"

NWSTY: \"I have made your name known to them and will make it known, so that the love with which you loved me may be in them and I in union with them.\"

Comment: the NIV , NLT and CEV, some of the more popular [NIV & NLT in terms of sales] versions, obfuscate the Greek here by failing to render the Greek for 'name.' This verse also clearly shows the failings of paraphrases. In the original Greek, this verse reads \"καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἡγάπησάς με ἐν αὐτοῖς ᾖ, κἀγὼ ἐν αὐτοῖς.\" A Google translate rendering is \"and I have known this thy name, and know it, love thee, thou shalt love it with this, and thou shalt know it.\" And an interlinear translation of this verse is \"{and} I have made known to them ^{the}your name, ^yourand i will continue to make it known, so that the love with which you have loved me may be in them, ^maybeand I in them.\"² ὄνομα or onoma is Greek for name 'either literally or figuratively' per Strong's. Various translations, including others not listed [TEV] also omit name from their translation. The significance of God's name is discussed in this website at great length; we unequivocally state again that GOD and LORD are *not* names; they are titles. Jehovah or Yahweh or however one translates יְ ה וָ֥ ה is the name of God. Making one 'known' is not the same as making the **name** of the referent known, and given the prophetic and other importance of the name of Jehovah, mistranslating the Greek here is a crime. With a nod / apology to Gerald Hammond, it is not just mistranslating the Greek; it is murdering it.

¹ https://en.wikipedia.org/wiki/Dispensation_(period)

² From the Zondervan Greek and English Interlinear New Testament (NASB/NIV), Second Edition, Mounce & Mounce, 2011, based on the UBS / NA 27 and other Greek texts, including the TR

Background image: Colophon for \"WT\" at the end of the OT's he translated - that is, William Tyndale

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