International Standard Version Copyright and Usage Information Why the ISV® is the Most Important Translation for the 21st Century Principles of Translation for the International Standard Version® by the Committee on Translation for the International Standard Version In translating the ISV, the following principles are to be followed. It will be noted that the principles cover three major aspects of the translation: text, language, and format. Textual Aspects of Translation For the Old Testament, the Masoretic text as published in the latest edition of the Biblia Hebraica Stuttgartensia is used as the base text, in consultation with other ancient Hebrew texts (such as the Dead Sea Scrolls and the Samaritan Pentateuch) and ancient versions (the Septuagint, the Vulgate, the Syriac Peshitta, and the Targums). Restraint is exercised in the use of conjectural emendations from the Masoretic Hebrew text. All significant departures from Stuttgartensia, as well as all significant textual variants, are indicated in footnotes. For the New Testament, the 27th edition of the Nestle-Aland Novum Testamentum Graece and the fourth corrected edition of the United Bible Societies’ Greek New Testament are the base text. All significant textual variants are indicated in footnotes. The ISV uses literary English, avoiding idioms that come and go, and is as traditional as necessary. Terms such as "justification," "redemption," and "atonement" have been retained. Where the Committee on Translation determines that a word-for-word translation is unacceptable, a change can be made in the direction of a more current language idiom. In these instances, the more literal rendering is indicated in a footnote. When the text can be understood in different ways, an attempt is made either to provide a rendering in which the same ambiguity appears in English, or to decide the more likely sense and translate accordingly. In the latter case, a footnote indicates the alternative understanding of the text. In general, the ISV attempts to preserve the relative ambiguity of the text rather than to make positive statements that depend on the translators’ judgment or that might reflect theological bias. Whenever possible, a short sentence is translated by a short sentence. However, a very long sentence may be translated in two or more sentences, provided the original intent of the text is accurately reflected. Regarding the Greek tenses, the ISV is guided by observing the grammatical nuances of the Greek in conjunction with the language rules of contemporary English. The policy of distinguishing the Greek imperfect tense from the aorist indicative is followed when the distinction is grammatically significant and stylistically acceptable. For example, in addition to the progressive imperfect (e.g., "he was proclaiming"), other possible renderings of the imperfect tense include the inceptive imperfect ("he began to proclaim"), the iterative imperfect ("he used to proclaim"), and the customary imperfect ("he would proclaim"). Where the context indicates that no distinction is being made between the imperfect and the aorist, the aoristic imperfect ("he proclaimed") is used. Special attention is given to the translation of Hebrew, Aramaic, and Greek conjunctions. They are rendered in ways that best fit the immediate context or omitted in translation without a footnote when deemed pleonastic. In the Old Testament, the traditional "LORD" is used for Yahweh. Where the Hebrew Adonai Yahweh occurs, the rendering "Lord GOD" is used. Most titles of God are translated in the text, with the original title placed in a footnote. A noun may be substituted for a pronoun when it is needed for clarity. In these cases, the literal rendering is placed in a footnote. Characteristic features of the original languages, such as order of words and the structure of phrases and clauses, are to be reproduced in translation wherever possible without sacrificing English style. Inclusive language is used wherever possible without compromising scholarly integrity or good English style. When the meaning of the original text is inclusive of both sexes, the translators seek to reproduce that meaning insofar as possible in normal English usage. Specifically: Language Aspects of Translation The generic use of "he," "him," "his," "himself," etc. may be used to translate generic third person masculine singular pronouns in Hebrew, Aramaic, and Greek. Person and number are retained: Generally, singulars are not changed to plurals, and third person statements are not changed to second person or first person statements. Substantival participles such as ho pisteuon may be rendered inclusively: "the one who believes," "the person who believes," etc. "Man," "mankind," "humankind," "humanity," "people," "human beings," etc. may be used to designate the human race or human beings in general. Hebrew zaqar and Greek aner are usually translated "man" or "men." The Greek plural noun anthropoi may be translated "people" or "persons" instead of "men." The singular anthropos may be translated "person" or "man" when it refers to a male human being. The Greek indefinite pronoun tis may be rendered "anyone," "someone," "a person," "a man," etc. Pronouns such as the Greek oudeis may be rendered "no one," "no person," etc. When used substantivally, the Hebrew kol and the Greek pas may be rendered "everyone," "every man," or (in the plural) "all people." "Son of Man" as a traditional reference to Christ is retained. Masculine references to God are retained. Because the original languages of Scripture provide no special indication (other than grammatical context, of course) to identify pronouns or predicate nominatives that refer to deity, predicate nominatives and pronouns whose antecedent is God the Father, Jesus, or the Holy Spirit are rarely capitalized. Greek adelphos is normally rendered "brother" or "brothers" but may be changed to such expressions as "fellow believers" or "dear friends" in appropriate contexts. Hebrew ben and Greek huios may be rendered "child" or "children" and "son" or "sons." Hebrew ab and Greek pater may be rendered "parent" or "parents," "ancestor" or "ancestors," "fathers" or "forefathers." Format Aspects of Translation The serial comma is used before the last item in a series of persons, places, or things. The relative pronoun "which" is used (1) after a comma, (2) in the expression "that which," and (3) in a question. Otherwise, the pronoun "that" is used. For the future tense, the auxiliary verb "will" is used in the New Testament in place of "shall." In the Old Testament, "shall" may be used in contexts where the language is imperatival (e.g., "you shall not murder"). With the simple future, "will" is used. The Hebrew and Greek words traditionally translated "Behold!" are rendered in ways that best fit the immediate context and that best represent contemporary English usage (e.g., "Look," "See," "Suddenly," "Here," "Indeed," etc.). Because the Hebrew and Greek equivalents to the English "It came to pass…" are often only transitional words marking the beginning of a new episode, they are sometimes not reproduced. In other instances, the translator may use a more natural English equivalent (e.g., "It was so," "And then," "Later," etc.). In parallel texts such as the Synoptic Gospels, 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles, consistency of rendering is carefully observed. The Hebrew and Greek counterpart for "saying," when pleonastic, may be omitted in translation without a footnote. Marginal notes may include literal renderings (Lit.), alternate renderings (Or), explanatory words or phrases (I.e.), notes on significant textual variants, and other explanatory comments. With textual variants, language such as "the earliest and best manuscripts omit…" or "most manuscripts add…" is avoided. Instead, the following language is used: "other manuscripts lack…," "other manuscripts read…," etc. When the New Testament quotes from the Old Testament, quotation marks surround the quote and a reference to the source of the quotation is footnoted. The sources of New Testament quotations from literature other than the Old Testament are also referenced in footnotes, when known. Italics are not used to indicate words that have been supplied in translation. If additional words are necessary for the sense of the translation, the literal rendering is given in a footnote. Subheads are used to identify flow of thought and themes. Parallel passages, where they exist, are cited in subheads. Parentheses may be used in the text whenever called for by the sense of the passage. The ISV does not use brackets to indicate disputed verses. Instead, footnotes indicate the absence of such verses in some manuscripts. Poetic passages in both the Old and New Testaments are printed in poetic form. Certain New Testaments hymns and sayings are rendered in free verse (e.g. 2 Timothy 2:11-13).