One of the major cultural issues we have in Western culture is seeing things as individuals. So often a biblical passage addressing a group is interpreted as applying to me as an individual, and we lose the corporate sense of the teaching. But the same can happen in reverse.

Some translations say Joseph was "just," and others that he was "righteous." What are the problem with either of those translations? How would you translate it? Hint: Mary appeared to have broken the law by becoming pregnant out of wedlock.

One of the most difficult passages in the New Testament to harmonize is the story of Jairus’ daughter. Did Jairus say that his daugther was dead, or at the point of death? Did people come from his house or not, telling him that she had died? The story is told in all three of the Synoptics, and it is a sufficiently unique event that the three Gospels must be telling the same story.

Do you read your translation out loud? Even in first year Greek class, I think this is a valuable exercise and will change the way you translate.

If you have seen the new movie, “The Chosen,” you will perhaps have a fresh look look at the character of the “Samaritan woman.” Some people think she was a prostitute, but is there any evidence that this is so?

The NIV and CSB are the only two translations that treat Jesus' response to the centurion as a question, calling on him to make a commitment of faith. Are they right?

The ordering of phrases can be difficult, and sometimes force even a natural language translation like the NLT to follow awkward Greek word order. In English, phrases have to be next to the word they modify, and this can create confusion in translation.

Greek wants to start sentences with a conjunction, showing the linkage between the new sentence and the previous one. However, καί can be nothing more of a “daaa” or “ummm.” It does not necessarily imply sequence as it does in English. When we translate it as “and,” sometimes it creates problems that don’t need to exist.