Genesis 2:8 — The NRSV correctly reads “And the Lord God planted a garden in Eden, in the east.” Because this appears to contradict the order of creation in Genesis 1, the NIV alters the verb tense to read “had planted”: “Now the Lord God had planted a garden in the east, in Eden.” See the entry on Genesis 2:19 for more details.

❦ Genesis 2:19 — The NRSV correctly reads “So out of the ground the Lord God formed every animal of the field and every bird of the air”. Because the order of creation here contradicts that of Genesis 1, the NIV alters the verb tense to read “had formed”: “Now the Lord God had formed out of the ground all the wild animals and all the birds in the sky.” This mistranslation also masks Yahweh’s reason for creating animals in Genesis 2: to find a helper for the man. Though the Hebrew uses the same verb form throughout the passage, the NIV only uses the past perfect here and in 2:8. (Claude Mariottini’s discussion of this translation error is worth reading.)

Genesis 4:1 — The NIV reads “With the help of the Lord I have brought forth a man.” However, “help” is not in the original text. Young’s Literal Translation more correctly reads “I have gotten a man by Jehovah.”

Genesis 10:14 — According to this list of the descendants of Egypt, the Philistines were descended from the Casluhim (NIV: Kasluhites). However, in order to harmonize this with Amos 9:7, the NIV swaps the Kasluhites with the Caphtorites. It does so again in the parallel passage in 1 Chronicles 1:12. (See Rendsburg, “Gen 10:13-14: An Authentic Hebrew Tradition Concerning the Origin of the Philistines”, JNSL 13.)

Genesis 11:2 — Genesis 11:1–2 says that the whole earth spoke one language, and that they (the whole earth) settled in the plain of Shinar to build the city and tower of Babel. Since this stands in conflict with the previous chapter, in which humanity has already spread out into many nations, the NIV changes “they” to “people” to suggest it was not the whole earth that settled in Shinar, but just an indeterminate group of people. “As people moved eastward, they found a plain in Shinar and settled there.”

Genesis 12:1 — The NRSV correctly reads “Now the LORD said to Abram.” The NIV changes the verb tense in an attempt to harmonize the verse with Acts 7:2: “Now the LORD had said to Abram…” This is probably because Yahweh’s call to Abram occurs in Haran in Genesis 12, but in Mesopotamia according to Stephen’s speech in Acts 7. (Cf. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, Vol. 1, p. 342.)

Genesis 14:20 — The Hebrew says “he gave him a tenth of everything,” and given the context and the fact that this verse is talking about Melchizedek, it is more likely Melchizedek is paying Abram the tribute. However, the premise of Hebrews 7 requires it to be the other way around, and such a reading would also lend support to the doctrine of tithing, so the NIV inserts “Abram” where it is absent from the text: “Abram gave him a tenth of everything.” (See Fred Horton, The Melchizedek Tradition, pp. 14–17 and my article on Melchizedek for the reasons this is probably incorrect.)

Genesis 15:13 — In the Hebrew text, Yahweh tells Abraham that his offspring will be in a foreign land, enslaved and oppressed for four hundred years. The NIV moves the phrase “for four hundred years” to the beginning of the verse so that it can be understood as referring only to the duration of the sojourn, rather than to the period of enslavement and oppression. I suspect that this change was made for compatibility with the story in Exodus, where the enslavement happens only near the end of Israel’s time in Egypt and therefore cannot last 400 years. The NIV makes the same change to Acts 7:6, which quotes Genesis 15:13. In both verses, the changes were introduced with the 2005 TNIV.

❦ Genesis 18:20 — According to the Hebrew text, the outcry of or from Sodom and Gomorrah has become so great that Yahweh is going there to see for himself. The word used for outcry describes the cries of the oppressed (Alter, 1996), and the phrasing strongly implies that these cries come from people within the condemned cities themselves. This was the historical understanding as well; according to one Talmudic tradition, for example, it was the cry of a girl in Sodom executed for giving food to a poor man. However, as many Christians prefer to understand Sodom as a city entirely fallen into sexual perversion, this verse is mistranslated in many modern Bibles, including the NIV, to say there was an outcry against Sodom and Gomorrah. The Hebrew text does not say “against”. See Carden, Sodomy, pp. 100ff.

Genesis 20:13 — In the Hebrew text, Abraham tells Abimelech, “When gods caused me to wander from my father’s house…” The verb is also plural, indicating that the plural of “god” is indeed intended. However, the NIV and most other English translations change it to the singular “God”. At the very least, a footnote regarding the original reading should be provided. See Schmutzer, “Did the Gods Cause Abraham’s Wandering?”, JSOT 35, 2010

Genesis 21:14 — There is a chronological problem here. Ishmael was born when Abraham was 85 (Gen 16:16), and Isaac was born when Abraham was 100 (Gen 21:5). By the time Isaac has been weaned, simple math dictates Ishmael must be 16 or 17 years old. The tradition in Gen 21, however, depicts him as a young child, and the Hebrew has Abraham put Ishmael on Hagar’s back (21:14) where she carries him and then sets him down under a bush to die (21:15). The NIV has attempted to mitigate the problem by removing any mention of Ishmael being carried by Hagar, simply saying “[Abraham] sent her off with the boy.” Compare the translation by Westermann, Genesis, p. 153: “[Abraham] lifted the child onto her shoulder and bade her farewell.” (Thanks to John Kesler for this suggestion.)

Genesis 25:1 — Two chapters after narrating the death of Sarah, the text states that Abraham “took a wife again”, one Keturah who bore Abraham six sons. However, the NIV once again fudges the order of events by putting the verb in the pluperfect — “Abraham had taken another wife” — likely due to the fact that 100-year-old Abraham mocked the idea of siring a child at his age in Gen. 17:17, before the miraculous birth of Isaac. Furthermore, he would have been at least 137 upon marrying Keturah. Apologetics-oriented reference works often suggest that this marriage must have occurred many decades earlier, while Sarah was alive, even though this would have rendered the central narrative about Sarah and Hagar meaningless. Note: This error was introduced with the 2005 TNIV. (Suggested by John Kesler in the comments.)

Genesis 29:5 — The text says that Laban was the son of Nahor. However, to hide the contradiction with the tradition of Genesis 28:5 that Laban was the son of Bethuel the Syrian, the NIV has changed “son” to “grandson”.

Genesis 31:53 — This verse literally reads: “The gods of Abraham and the gods of Nahor — the gods of their father — they should judge between us.” This verse uses not only the plural for “god” several times, but also a plural verb indicating that multiple gods are indeed meant. However, the NIV and most other English translations change all this to the singular: “May the God of Abraham and the God of Nahor, the God of their father judge between us.” There’s not even a footnote to indicate the original Masoretic text. See Schmutzer, “Did the Gods Cause Abraham’s Wandering?”, JSOT 35, 2010; also Pakkala, God’s Word Omitted, p. 101.

Genesis 36:2-3 — The Hebrew says “Oholibamah daughter of Anah daughter of Zibeon the Hivite”. The NIV addresses the difficulties with Esau’s genealogy (e.g. Anah being a man in 1 Chron. 1:40) by changing this to read “Oholibamah daughter of Anah and granddaughter of Zibeon the Hivite”.

Genesis 37:21 — The text says that Reuben delivered Joseph out of his brothers’ hands. The NIV adds the word “tried”: “When Reuben heard this, he tried to rescue him from their hands,” which has the effect of implying the opposite of what the Hebrew says. There is no reason to supplement the Hebrew text this way, other than to smooth over an apparent inconsistency in the story.

Genesis 37:28 — This verse offers one version of the Joseph story, in which Midianite merchants find Joseph in the pit and pull him out. The NRSV, following the Hebrew text, correctly reads, “When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit…” However, the NIV changes the verse to say that Joseph’s brothers pulled him out of the pit, to harmonize it with the story in vv. 25b–27 wherein his brothers sell him to Ishmaelites. That is not what the text says, and this change obscures the well-known fact that Genesis 37 contains two variant traditions. [Thanks to שפן, who suggested this entry in the comments.]

Genesis 46:13 — The NIV changes the names of Issachar’s sons, Job and Puvah, to Jashub and Puah to harmonize them with Numbers 26:24 and 1 Chronicles 7:1. It notes the changes in a footnote. (Suggested by John Kesler.)

Genesis 47:31 — The NRSV correctly reads “Israel bowed himself on the head of his bed.” The NIV has completely changed this to read “Israel worshiped as he leaned on the top of his staff” in order to harmonize the verse with the quotation in Hebrews 11:21.

Exodus 2:1 — This verse literally reads “A man from the house of Levi went and took to wife the daughter of Levi” in both the Hebrew and Greek, but this is so problematic that most translations, including the NIV, remove or diminish the suggestion of close family ties between Moses and Levi. The NIV reads, “Now a man of the tribe of Levi married a Levite woman.”

Exodus 4:19 — Here, after receiving permission from Jethro to return to Egypt, Moses is told by Yahweh to go with assurances that those who seek his life are dead. Again, the NIV translators — apparently uncomfortable with God telling Moses to do something he already intends to do — changed the verb tense to the pluperfect to reverse the implied order of events: “Now the Lord had said to Moses in Midian.” This is neither warranted by the text nor necessary to make sense of the story. See Cassuto, A Commentary on the Book of Exodus, p. 53., and Gurtner, Exodus, p. 226. (Suggested by John Kesler.)

❦ Exodus 6:2–3 — The NRSV correctly reads “God also spoke to Moses and said to him: “I am the Lord. I appeared to Abraham, Isaac, and Jacob as God Almighty, but by my name ‘The Lord’ I did not make myself known to them.” The NIV obscures the problem of Yahweh being unknown to the patriarchs despite the use of “Yahweh” in Genesis (especially 4:26) by adding the word “fully” without textual justification: “I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the Lord I did not make myself fully known to them.”

❦ Exodus 11:1 — Yahweh tells Moses that there will be one more plague, and a few verses later, Moses is suddenly talking to the Pharaoh again, even though Moses had left Pharaoh in the previous chapter, promising never to meet again in 10:29. The NIV alters the verb tense to the pluperfect to suggest a flashback and avoid the contradiction: “Now the LORD had said to Moses…”, despite the voluminous literature on the plague narrative as a combination of sources with numerous discrepancies. No other translation I consulted translates the verb this way. (See the comment by John Kesler below suggesting this addition and the follow-up comments for details.)

Exodus 13:18— The 1984 NIV correctly read that the Israelites were “armed for battle”. Curiously, the TNIV and 2011 NIV have changed this to “ready for battle”, which is apparently a less accurate translation. This change helpfully avoids drawing attention to the problem of how 600,000 Hebrew men kept as slaves of the Egyptians could have been allowed to acquire arms before leaving. (For a thorough discussion, see Colenso, The Pentateuch and Book of Joshua, p. 48 ff.) Also interesting is how the NIV treats this term in Judges 7:11 (see below).

Exodus 15:13-17 — This portion of the “Song of the Sea” celebrates the arrival in Canaan and the fear instilled in Israel’s future enemies as a past event. Taken literally, it is anachronistic for Moses and the Israelites to have sung it immediately after their escape from Egypt. To hide this fact, the NIV changes all the verbs to the future tense, making the song a prophecy of the future. (Suggested by John Kesler. See “The Song at the Sea: What Does it Celebrate?” by Baruch J. Schwartz.)

Exodus 20:4 — The Hebrew text specifically bans the making of images in the form of anything “in heaven, on the earth below, or in the waters under the earth.” The NIV omits the second “earth” and just says “the waters below”, which allows one to read it as meaning “below heaven”. Although it is a minor deletion, this change hides the tripartite cosmology the Jews believed in, with the (flat) earth sitting atop the cosmic ocean. No other English translation I have consulted makes this deletion. The same problem can be found in Deut. 4:18 and 5:8.

Exodus 21:2–11 — Although this passage clearly involves the treatment of Hebrew slaves and uses the same word that the NIV translates as “slave” in other slavery-related passages, the NIV uses the word “servant” here instead. The reason may be to avoid a contradiction with the law that bans debt slaves in Lev. 25:39-44. Such harmonization may not even be desirable if, as some scholars say, Exod. 21 concerns the purchase of Hebrew slaves from non-Hebrew owners rather than debt-slavery (cf. Van Seters, “The Law of the Hebrew Slave”, ZAW 108). The NIV deals with Deut. 15:12-18 in a similar manner. (Suggested by John Kesler.)

Exodus 21:20–21 — The NRSV correctly reads “When a slaveowner strikes a male or female slave with a rod and the slave dies immediately, the owner shall be punished. But if the slave survives a day or two, there is no punishment; for the slave is the owner’s property.” To obscure the obvious moral difficulties with the text, the NIV has changed the translation to read “but they are not to be punished if the slave recovers after a day or two, since the slave is their property.”

Exodus 21:22 — The NRSV correctly reads “When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined what the woman’s husband demands, paying as much as the judges determine.” All English translations prior to the US abortion debate of the 1980s read similarly. However, to obscure the implications for Evangelical views of abortion, the NIV changes “miscarriage” to “premature birth” without textual justification.

Numbers 16:40 — In this passage about Eleazar making bronze sheets from the censors of Korah and his followers, the NIV moves the confusing phrase “as the LORD directed him through Moses” from the end of the verse to the beginning. This helps the phrase make more sense but changes the referent of him, from Korah or possibly Aaron to Eleazar. This change by the NIV also serves to hide the fact that on closer inspection, the Korah character is a late insertion into an earlier story. Rabbi David Frankel’s online article about the fire-pans and Korah’s rebellion is worth a read. (Suggested by John Kesler.)

Numbers 26:58b–59a — The NRSV correctly reads “Now Kohath was the father of Amram. The name of Amram’s wife was Jochebed daughter of Levi, who was born to Levi in Egypt;” This is in agreement with Exodus 6, that Moses’ father was the grandson of the patriarch Levi, and that his mother was the daughter of Levi. However, this presents an obvious contradiction with the 400 years the Israelites spent in Egypt, so the NIV changes it to read: “Kohath was the forefather of Amram; the name of Amram’s wife was Jochebed, a descendant of Levi, who was born to the Levites in Egypt.”

Deuteronomy 4:18 — This verse forbids the making of graven images in the likeness of “any fish in the waters under the earth,” a clear allusion to the belief in a cosmic ocean below the flat earth. The NIV omits the word for “earth” (Hebrew aretz) so that it reads more vaguely “the waters below”. It commits the same error in Ex. 20:4 and Deut. 5:8.

Deuteronomy 5:8 — See the entry for Exodus 20:4.

Deuteronomy 15:12-18 — The NIV inserts the word “servant” twice where no equivalent appears in the Hebrew text, apparently to make the passage seem more compatible with the ban on debt-slavery in Lev. 25:39-44. See the related entry on Exod. 21:2–11 for a fuller explanation.

Deuteronomy 16:6 — All reference books I checked agree that this verse stipulates the Passover to be observed “evening at sunset, the time of day when you departed from Egypt” (cf. VanderKam, “Exegesis of Pentateuchal Legislation”, Pentateuchal Traditions, p. 195). As this contradicts the post-midnight departure of the Israelites in Exod. 12:29f, the NIV changes it to say “in the evening, when the sun goes down, on the anniversary of your departure from Egypt. (Suggested by John Kesler.)

Deuteronomy 16:7 — Referring to the Passover sacrifice, the Hebrew reads, “boil it and eat it at the place which Yahweh your God will choose.” The Hebrew word bashal means “boil” or “seethe”. However, the NIV has mistranslated it as “roast” to harmonize it with the Passover instructions given in Exod. 12:12–13, where boiling the meat is specifically forbidden. (See Peter Enns, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, pp. 107–109, for a discussion of these texts and deceptive translation. See also Dr. Steven DiMattei’s blog entry, “Is the paschal animal to be roasted OR boiled?”)

Deuteronomy 29:5 — The NIV takes remarkable liberties with the text, adding the phrase “Yet the LORD says”, which is not found in any manuscript, to indicate a change in speaker. (Suggested by John Kesler.)

Deuteronomy 32:43 — In the Hebrew Masoretic Text, the nations are commanded to praise “his people.” The NIV has subtly altered the meaning by adding “with”: “Rejoice, you nations, with his people.” A likely reason is to harmonize the verse with its quotation in Romans 15:10. Footnote [b] to this verse is also misleading. It offers a partial, but not complete, translation of the DSS version of this verse, quoting it to say “let all the angels worship him” where the DSS (4QDeutq) actually reads “let all the gods worship him”. For the NIV, removing polytheistic language seemingly takes priority over accuracy. (On the DSS version, see Nelson, Deuteronomy, p. 379; and Hendel, Steps to a New Edition of the Hebrew Bible, p. 245. On the meaning of the MT, see Lundbom, Deuteronomy, p. 903.)

Joshua 4:9 — The Hebrew here states that Joshua set up 12 stones in the middle of the Jordan River, at the feet of the priests bearing the ark. This stands in tension with a second account in which the 12 stones are set up at Gilgal (Josh. 5:20), as is well known by scholars (cf. Dozeman, Joshua 1–12, pp. 252ff). The NIV attempts to harmonize these two accounts by changing this verse to say “Joshua set up the twelve stones that had been in the middle of the Jordan….” There is nothing in the Hebrew corresponding to the past-tense verb the NIV has inserted. The NIV offers an alternate translation in a footnote, which is nearly correct, but adds “also” to imply a second set of 12 stones. (Suggested by John Kesler.)

Joshua 7:1, 17-18 — Three times, the NIV changes the name of Achan’s grandfather from Zabdi to Zimri to harmonize it with 1 Chr. 2:6. It notes the change in a footnote (for v. 1 only). (Suggested by John Kesler.)

Joshua 8:12 — This verse, part of a story about Joshua’s preparations for attacking Ai, describes him setting an ambush with 5,000 of his men. However, since Joshua had previously sent out 30,000 soldiers for the same purpose (v. 3), this would appear to be an alternate version of the story with disparate details. The NIV attempts to avoid the contradiction by changing the verb tense to the pluperfect: “Joshua had taken about five thousand men and set them in ambush between Bethel and Ai….”

❦ Joshua 10:10 — This verse unexpectedly portrays Yahweh himself as defeating and pursuing the armies attacking Gibeon. The JB reads: “Yahweh…defeated them completely at Gibeon; furthermore, he pursued them towards the descent of Beth-horon…and as far as Makkedah.” For some reason, the NIV inserts “Joshua and the Israelites” into this verse out of nowhere, altering who is responsible for victory: “…so Joshua and the Israelites defeated them completely at Gibeon. Israel pursued them along the road going up to Beth Horon.” The reason for these significant changes is unclear, but they do make the story less supernaturalistic.

Joshua 24:9–10 — The Hebrew of this verse states that King Balak of Moab “arose and fought against Israel”, which disagrees with Judges 11:25 and the story in Numbers 22–24. Therefore, the NIV has changed it to say that Balak “prepared to fight against Israel”. Strangely, the NIV also adds the words “again and again” in v. 10 to make the account of Balaam’s blessing resemble Numbers more closely.

Judges 1:3, 17 — The Hebrew text treats Judah and Simeon as heroic individuals who help each other conquer their allotted territories from the Canaanites. The NIV reworks these verses to completely eliminate their treatment as individuals: “Judah” becomes “the men of Judah“, and “his brother Simeon” becomes “the Simeonites their fellow Israelites” in both verses. Whether this is merely an interpretational paraphrase or an attempt to harmonize biblical traditions, the text should be allowed to speak for itself.

Judges 1:22, 23, 34; 2 Samuel 19:20; 1 Kings 11:28; Amos 5:6; Zechariah 10:6 — The Hebrew text mentions the “house of Joseph” numerous times in the Old Testament. The NIV without fail changes these verses to read “the tribes of Joseph” (i.e. Ephraim and Manasseh). The likely reason for this seemingly minor change is to avoid portraying Joseph as a single kingdom or tribe as it often is in the Hebrew Bible. (Cf. my article on the problematic numbering of the “12” tribes.) Whether this is an interpretational paraphrase or an attempt to harmonize biblical traditions, the text should be allowed to speak for itself. (Thanks to Andy Poe in the comments.)

Judges 4:11 — This verse mentions “Hobab, father-in-law of Moses”. The NIV changes this to “brother-in-law” without any textual justification in order to harmonize the verse with Numbers 10:29 and other passages that name Moses’ father-in-law as either Jethro or Reuel.

Judges 5:8a — The NRSV correctly reads “When new gods were chosen, then war was in the gates,” which matches the somewhat ambiguous Hebrew and the more straightforward LXX. The NIV has chosen to reinterpret the verse quite differently as “God chose new leaders“, adding the words “leaders” (which is not in the text) and changing the plural “gods” (including the matching plural verb) to “God”.

Judges 7:11 — The Hebrew describes Gideon as visiting “the outpost of the armed men in the camp”. For reasons I cannot ascertain, the NIV completely neglects to translate the term ha-hamušim, ‘armed men’: “[Gideon and Purah] went down to the outposts of the camp.” But see Colenso, The Pentateuch and Book of Joshua Critically Examined, p. 48 for an interesting discussion of the inerrancy-related problems that this term raises in Exodus 13:18 (see above).

Judges 17:7 — The Hebrew text here refers to a Levite priest who, it is clearly said, was from Bethlehem of Judah and of the clan of Judah. Scholars generally see this as an indicator that at one time, the term “Levite” was a professional designation rather than a tribal affiliation. This is reflected in other passages as well, notably Ex. 4:14, in which Yahweh speaking to Moses calls his brother, “Aaron the Levite”. However, the NIV translators, perhaps bothered by this inconsistency, have emended the verse to say the Levite “had been living within the clan of Judah.” (See Webb, The Book of Judges, p. 201, for a discussion of this passage. Thanks to reader שפן for bringing this verse to my attention.)

1 Samuel 1:9, 1 Samuel 3:3 — The NIV has translated Hebrew hekal, meaning “temple”, as “house”, most likely in order to conceal the fact that Samuel is shown serving at a temple before there was supposed to be one. (The structure has a doorpost and doors, and is clearly not the tent-like tabernacle described in the Pentateuch.)

1 Samuel 7:2 — According to this verse, the Ark was lodged at Kiriath-jearim for twenty years. This happens before Saul becomes king (1 Sam 10:1), and the Ark remains there until David is king (2 Sam 6:1-3). But according to Acts 13:21, Saul reigned for forty years, and the statement in 1 Sam 13:1 that Saul reigned for two years was altered by the NIV translators to say “forty-two” years, introducing a contradiction with this verse. The NIV resolves this contradiction by adding the words “in all”, subtly implying that the Ark’s stay in Kiriath-jearim might have been intermittent: “The ark remained at Kiriath Jearim a long time—twenty years in all.” No words corresponding to “in all” are present in the Hebrew text. (Discussion of this problem can be found at the old Biblical Studies & Criticism forum.)

❦ 1 Samuel 13:1 — The Hebrew text is admittedly strange here. It says “Saul was … years old when he began to reign,” omitting Saul’s actual age. It continues by saying that Saul reigned two years over Israel. The NIV translators were dissatisfied with this, so they inserted “thirty” as his age. The footnote claims that this reading is found in “late manuscripts” of the Septuagint, but the Septuagint actually omits this verse altogether, and other ancient translations (like the Targum) say he was “one” year old, strange as that sounds. The statement that Saul reigned two years contradicts Acts 13:21, so the NIV changes this number to “forty-two” as a harmonization. Unfortunately, a forty-two-year reign creates a contradiction with 1 Sam 7:2 (see above), so the NIV translators had to “correct” that verse as well. (Thanks to John Kesler for suggesting this entry in the comments.)

1 Samuel 14:49 — For reasons I cannot determine, the NIV omits the statement that Saul had two daughters.

1 Samuel 15:35 — The text states that “Samuel did not see Saul again until the day of his death.” This is later contradicted by 1 Samuel 19:24, in which Saul prophesies before Samuel. The NIV adds the verb “go” to imply that Samuel might have seen Saul again as long as it wasn’t a deliberate visit: “Until the day Samuel died, he did not go to see Saul again.” (Suggested by John Kesler.)

1 Samuel 16:21 — According to the Hebrew text, Saul loved David greatly and “made him his armour-bearer”. For reasons unclear, the NIV changes this to say “made him one of his armor-bearers”. No other translation I have found makes this change. Giving Saul multiple armour-bearers could be the NIV translators’ attempt to explain why Saul didn’t recognize David later in the story. (Suggested by John Kesler.)

1 Samuel 17:4 — The NIV retains the classic description of Goliath as being nine feet tall, even though all our earliest manuscripts (in both Hebrew and Greek) give his height at around six feet nine inches. Note: this is not really a mistranslation per se, since the NIV has translated the Masoretic Text correctly. However, it’s an instance in which the correct (earlier) reading has been clearly established thanks to the LXX and the Dead Sea Scrolls (4QSama). Most recent translations (including the NRSV and CEB) note Goliath’s shorter height in a footnote. The NET correctly reads “he was close to seven feet tall”.

2 Samuel 8:4 — The NIV changes “seventeen hundred charioteers” to “seven thousand charioteers” to harmonize this verse with 1 Chronicles 18:4.

2 Samuel 8:18 — The text Hebrew text states that “David’s sons were priests” (Heb: kohanim). As priestly texts in the Pentateuch state that only Levites could be priests, the 1984 NIV instead said “David’s sons were royal advisors.” The 2011 NIV has corrected this error but offers “chief officials” as an alternate translation in the footnotes. (Suggested by John Kesler.)

2 Samuel 10:18 — The NIV changes “horsemen” to “foot soldiers” to harmonize this verse with the account in 1 Chronicles 19:18. It notes the change in a footnote and cites “some Septuagint manuscripts”. This is somewhat misleading, since none of the standard Septuagint manuscripts have this reading. Instead, it comes from the Lucianic Recension, which is not an extant document but a hypothetical reconstruction of Lucian’s revision of the Septuagint. Furthermore, the Lucianic Recension has other differences in this verse not adopted by the NIV. To summarize, the NIV matches no known Bible manuscript I am aware of:

— MT: 700 charioteers and 40,000 horsemen

— LXX: 700 chariots and 40,000 horsemen

— Lucian: 700 horsemen and 40,000 foot soldiers

— NIV: 700 charioteers and 40,000 foot soldiers

— 1 Chr 19:18: 7,000 charioteers and 40,000 foot soldiers

(Suggested by John Kesler.)

2 Samuel 17:25 — The NASB correctly reads “Amasa was the son… of Ithra the Israelite”. All manuscripts read “Ithra”, and all Hebrew manuscripts (as well as most Greek) read “Israelite”. However, the NIV changes his name to “Jether, an Ishmaelite” to harmonize the verse with 1 Chronicles 2:17.

2 Samuel 18:9 — According to the Hebrew text, Absalom’s head got caught in an oak tree while he was riding his mule. The NIV has changed this to hair, even though the text cannot be interpreted that way. (See Sasson, “Absalom’s Daughter”, The Land That I Will Show You, p. 183.) The NIV’s mistranslation reinforces a popular legend that Absalom was caught by his hair, inspired by a reference to his coiffure in 2 Samuel 14:26. This error was introduced with the 2005 TNIV. (Suggested by John Kesler.)

❦ 2 Samuel 21:8 — The KJV reads “the five sons of Michal the daughter of Saul”, which agrees with nearly all Hebrew and Greek manuscripts, as well as early witnesses like Josephus and Targum Jonathan. However, the NIV and many other translations change Michal to Merab to avoid the contradiction with 2 Sam. 6:23 as well as the gruesome implication that David had the sons of his own wife put to death (2 Sam. 21:9). [Cf. Bodi, The Michal Affair, p. 56.]

❦ 2 Samuel 21:19 — The NRSV correctly reads “Elhanan … killed Goliath the Gittite.” To fix the obvious contradiction of who killed Goliath, the NIV has added “the brother of” without textual justification: “Elhanan … killed the brother of Goliath the Gittite.” (Claude Mariottini’s discussion of this translation error is worth reading.)

2 Samuel 24:13 — The NIV changes Gad the seer’s ultimatum of seven years of famine to three years to harmonize the verse with the parallel story in 1 Chron. 21:12. It notes the change in a footnote. (Suggested by John Kesler in the comments.)

1 Kings 4:26 — The NRSV correctly reads “Solomon also had forty thousand stalls of horses for his chariots”. To fix the contradiction with 2 Chron. 9:25 (not to mention the embarrassing exaggeration), the NIV changes “forty thousand” to “four thousand”. A footnote defends this translation by claiming this reading is found in the Septuagint (even though the NIV explicitly purports to be a translation of the Hebrew Masoretic text), but in fact, this verse doesn’t even exist in the Septuagint. (Chapter 4 ends at verse 19.) A similar verse about Solomon’s chariot horses is found elsewhere in LXX 3 Kingdoms 2:46i, but there it gives the same number as the Hebrew, “forty thousand”, and the Septuagint apparatus I consulted does not list any variant that reads “four thousand”. Not only is the NIV’s translation wrong, but the footnote is misleading as well.

1 Kings 5:11 — The Hebrew text says that Solomon gave Hiram twenty cors of oil, but the NIV changes it to twenty thousand baths to harmonize the text with 2 Chr. 2:10. It notes the change in a footnote. (Suggested by John Kesler.)

1 Kings 15:9 — The NRSV correctly reads “his [Asa’s] mother’s name was Maacah daughter of Abishalom”. NIV changes “mother” to “grandmother” in order to fix a genealogical contradiction.

2 Kings 2:23-24 — The NRSV correctly says that Elisha cursed forty-two “small boys”, who were then mauled by bears. The Hebrew literally calls them “little children”. The NIV waters down this horrifying episode by omitting “little” and calling the children “youths”. Later editions (the TNIV and 2011 NIV) change “youths” to “boys” but still leave out “little” without textual justification.

1 Chronicles 1:12 — The NIV alters this genealogy to harmonize the origins of the Philistines with Amos 9:7. See the entry for Genesis 10:14 above.

1 Chronicles 1:17 — This verse lists the nine sons of Shem. The NIV changes the verse so that the last four names are the sons of Aram instead, to harmonize the verse with Gen. 10:22.

1 Chronicles 1:36 — The NRSV correctly reads “The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.” However, Gen. 36:12 says that Timna was Eliphaz’s concubine, and that Amalek was her son. The NIV alters this verse to harmonize the genealogies: “The sons of Eliphaz: Teman, Omar, Zepho, Gatam and Kenaz; by Timna: Amalek.”

1 Chronicles 3:5–8 — The NIV has changed the names of two of David’s children listed here, as well as the name of his wife, in order to harmonize the verse with similar (but different) lists in 2 Sam. 5:14–16 and 1 Chron. 14:3–7. It changes Shimea to Shammua, Bath-shua to Bathsheba, and Elishama to Elishua. It notes the changes in a footnote.

1 Chronicles 21:5 — The NIV has added the word “including” before giving the number of Judahite soldiers, although it isn’t in the Hebrew text. The most likely reason is to fudge the total amount of soldiers numbered, bringing it closer to the numbers of troops listed in 2 Samuel 24:9 — to which the NIV does not add the word “including”.

❦ 2 Chronicles 3:15 — The Hebrew text here describes Solomon’s temple as having two pillars 35 cubits high. However, the NIV alters the text to say that the pillars were “together thirty-five cubits long”, which is a silly way to give the height of pillars. The obvious reason for this change is to harmonize the passage with 1 Kings 7:15, in which the temple pillars are 18 cubits high. (The reasons for these differences are discussed in Van Seters, “The Chronicler’s Account of Solomon’s Temple-Building”, Changing Perspectives I, Equinox, 2011.)

2 Chronicles 13:2, 1 Kings 15:2 [b] — The passages about king Abijah are confusing and inconsistent with regard to his mother. In 1 Kgs 15:2, his mother is Maacah the daughter of Abishalom. In 2 Chr 11:20, she is the daughter of “Absalom” — presumably the son of king David. In this verse, however, her identity is given as Micaiah the daughter of Uriel of Gibeah. The NIV attempts a harmonization in two ways: (1) In 1 Kgs 15:2, it states in a footnote that Abishalom is a variant of Absalom. This is possible but not certain. (2) In 2 Chr 13:2, it changes Micaiah to Maakah (noting the change in a footnote), and suggests granddaughter as a substitution for daughter in a footnote, which doesn’t really solve the problem if David’s son Absalom is her father. [See Whitelam, “Abijah, King of Judah”, ABD].

2 Chronicles 14:9 — The NRSV correctly states that Zerah the Ethiopian came against Judah with an army of a million men. The NIV has changed million to thousands upon thousands, perhaps to allay the implausibility of the Ethiopians invading Palestine with a million soldiers.

2 Chronicles 22:2 — All Hebrew manuscripts give Ahaziah’s age as “forty-two”, but the NIV changes it to “twenty-two” to harmonize the text with 2 Kings 8:26.

2 Chronicles 35:13 — The Hebrew here reads, “they boiled the Passover animals over the fire as prescribed and boiled the holy offerings.” The Chronicler seems to be combining the discrepant Passover stipulations in Exod 12:9 (“roast in fire”) and Deut 16:7 (“boil in water”) into a single law. The NIV changes the first verb to “roast”, which is an entirely different Hebrew word, to improve upon the Chronicler’s harmonization. See the related entry on Deut 16:7 above. (For more on the linguistic issues involved, see Peter Enns, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, pp. 107–109.)

2 Chronicles 36:9 — The NRSV correctly reads “Jehoiachin was eight years old when he began to reign”. To harmonize this verse with the contradictory account of 2 Kings 24:8, the NIV changes Jehoiachin’s age to “eighteen”.

2 Chronicles 36:10 — The text says Zedekiah was Jehoiachin’s brother. The NIV changes “brother” to “uncle” to harmonize the verse with 2 Kings 24:17.

Ezra 5:1, Ezra 6:14 — The NIV twice changes “Zechariah son of Iddo” to “Zechariah, a descendant of Iddo”, probably to harmonize these verses with Zechariah 1:1, which says Zechariah was the son of Berechiah.

Nehemiah 10:31 — The vague text here includes a pledge to “forego the seventh year”, and the NIV expands this statement to describe a sabbatical fallow: “Every seventh year we will forgo working the land…” The actual intention is probably to forego every seventh harvest for the benefit of the poor (cf. Exod. 23:10-11). [See Nodet, A Search for the Origins of Judaism, p. 116.]

❦ Esther 8:11 — In this verse, king Xerxes issues an edict allowing the Jews to kill their enemies, including their enemies’ wives and children. This is a deliberate reversal of Esther 3:13, in which the order is given to kill Jewish women and children. Because this verse is so morally objectionable, the NIV has radically changed it so that the “wives and children” mentioned are the Jews’ wives and children being protected, and not those of the enemy being killed. This is not what the Hebrew text or other English translations say.

Psalm 2:9 — The Hebrew says “You shall break them with a rod of iron”, but the NIV changes “break” to “rule”: “You will rule them with an iron sceptre”. This is apparently an attempt to Christianize the text and to make it match the quotation in Revelation 2:27. (Note: this mistranslation was fixed in the TNIV and 2011 revision but is still provided as an alternate reading in the footnotes. For more on this passage and the NIV, see David Clines, Interested Parties: The Ideology of Writers and Readers of the Hebrew Bible, p. 267.)

Psalm 6:5 — The NRSV correctly reads “For in death there is no remembrance of you”. The NIV interprets this verse much more loosely to read “Among the dead no one proclaims your name.” The words in italics do not appear in the Hebrew.

Psalm 8:2 — The NIV has blatantly altered this verse to match the quotation in Matthew 21:16 (and the LXX) rather than the Hebrew. The NRSV accurately reads “…you have founded a bulwark because of your foes.” The 1984 NIV instead says “…you have ordained praise because of your enemies.” The 2011 revision of the NIV has partially corrected the verse, changing “ordained praise” to “established a stronghold” but inserting the word “praise” at the beginning of the verse — a change with no textual justification.

Psalm 8:5 — The NIV has changed “God” to “the angels” to match the quotation in Hebrews 2:6, which is based on the Greek LXX: “You have made them a little lower than the angels.” It provides the correct translation in a footnote with no further explanation.

Psalm 19:1, Psalm 150:1 — In these two verses, the NIV avoids mentioning the raqia, or dome-shaped “firmament” that ancient Hebrews believed was part of the cosmos, separating the sky from the waters above. Instead, it uses the terms “skies” and “heavens” respectively. In contrast, the NRSV uses “firmament” and suggests “dome” as an alternative in the footnotes.

❦ Psalm 22:16 — The most well-attested Hebrew (MT) reading of this verse is “…like a lion, my hands and feet”, and the best modern translations either use that or one of several scholarly reconstructions. The NIV, however, reverts to a reading based on the LXX in order to read Christ’s crucifixion into the text: “they pierce my hands and feet”. This is probably the least viable interpretation of the passage available; for details, see my article on Psalm 22:16.

❦ Psalm 51:5-6a — The NIV seems to be pushing the doctrine of original sin in its translation. Whereas a literal reading would be “In iniquity I was formed, in sin my mother conceived me,” the NIV reads “Surely I was sinful at birth, sinful from the time my mother conceived me.” In the next verse, it adds the word “womb”, which does not appear in the Hebrew text: “Yet you desired faithfulness even in the womb.” This is almost certainly not what v. 6 means. Other translations read “You desire truth in the inward being” (NRSV) or “you desire integrity in the inner man” (NET).

Psalm 74:13 — The Hebrew term tanninim is correctly translated by all other translations I consulted as “dragons” or “sea monsters” using the plural form. For some reason, the NIV puts it in the singular: “monster”. The only explanation that occurs to me is that the NIV translators want to disassociate this verse with its mythological origins and have the “monster” be identified with either the Devil or the Beast from the Sea in Revelation. (For a helpful explanation of this verse, see John Day, God’s Conflict with the Dragon and the Sea, p. 35.)

Psalm 82:1, 6 — The NIV twice adds ironic quotation marks around “gods” to imply that the word should not be understood in the normal sense. The obvious reason is to weaken the polytheistic language of Psalm 82.

Psalm 127:3–4 — The NIV twice changes “sons” to “children” in an effort to promote gender neutrality, even though male offspring is specifically meant by the context.

Ecclesiastes 3:18 — The NRSV correctly reads “God is testing them (human beings) to show that they are but animals.” The NIV translators were uncomfortable equating humans with animals — due to their belief in the special creation of man, perhaps — so they changed the verse to say that humans are “like the animals” without textual justification.

❦ Ecclesiastes 11:1-2 — The Hebrew reads “Cast your bread upon the waters / for you will find it after many days. / Give a portion to seven, or even to eight, / for you know not what disaster may happen on earth.” The definitive meaning of the passage is uncertain, but there are several plausible interpretations. The NIV takes great liberties, rewriting the text to be about shipping and investment: “Ship your grain across the sea; after many days you may receive a return. Invest in seven ventures, yes, in eight.” (See this discussion of the passage at John Hobbins’s blog.)

Ecclesiastes 12:11 — For no good textual reason, the 1984 NIV capitalizes the word “shepherd”. “The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one Shepherd.” I assume the translators wanted the reader to equate the shepherd with Jesus. This error was fixed in the 2005 TNIV.

❦ Isaiah 7:14 — The NRSV correctly reads “Look, the young woman is with child and shall bear a son”. The NIV changes the subject to “virgin” to harmonize it with Matthew 1:23: “The virgin will conceive and give birth to a son.”

Isaiah 13:21 — The NIV demythologizes Isaiah’s poignant oracle, translating the goat-demons (satyrs) who inhabit the ruins of Babylon as merely goats. Presumably, readers who intended to interpret the text’s poetic descriptions hyper-literally would not welcome any mention of imaginary creatures. (See Hans Wilderberger, Isaiah 13–27, p. 31 for a discussion of this passage. Credit to John Kesler for suggesting it.) See also the related entry on Isaiah 34:14.

Isaiah 19:16 — The NRSV correctly reads “On that day the Egyptians will be like women, and tremble with fear before the hand that the Lord of hosts raises against them.” The NIV eliminates the embarrassing misogynism as well as the polytheistic epithet of Yahweh: “In that day the Egyptians will become weaklings. They will shudder with fear at the uplifted hand that the Lord Almighty raises against them.” (Note: this mistranslation was introduced with the TNIV. See this discussion of the passage at John Hobbins’s blog.)

❦ Isaiah 28:11 — The NIV has changed the Hebrew, which can be translated “stammering lips” or “mocking lips” to “foreign lips”. The reason may have been to harmonize it with 1 Corinthians 14:21, which says “lips of foreigners” in its quotation of Isaiah. The NIV has also changed “strange tongue” — which is singular in the Hebrew and probably referred to the language of the Assyrians — to be plural. Again, the reason seems to be to harmonize it with the quotation in 1 Cor. 14:21.

Isaiah 34:14 — The NIV demythologizes Isaiah’s oracle about the desolation of Edom, translating the goat-demons and Lilith (singular) who haunt its ruins as wild goats and night creatures (plural) respectively. Its translators seem to be uneasy about biblical texts that mention imaginary creatures. A similar change is made in Isaiah 13:21. A thorough discussion can be found in Miscal, Isaiah 34–35, pp. 82–84. (Entry suggested by John Kesler.)

Isaiah 53:11 — The NIV has seemingly changed “he shall see light” (NRSV) to “he will see the light of life” to tie the passage into Christian theology. The footnote claims this reading is in the DSS and LXX, but none of the translations of the DSS or LXX I have consulted exhibit this reading.

❦ Jeremiah 7:22 — The NRSV correctly reads “For in the day that I brought your ancestors out of the land of Egypt, I did not speak to them or command them concerning burnt offerings and sacrifices.” To avoid the obvious contradiction with the Torah’s laws about sacrifices, the NIV has added the word “just”: “For when I brought your ancestors out of Egypt and spoke to them, I did not just give them commands about burnt offerings and sacrifices”

Jeremiah 23:6b — The NRSV here reads “And this is the name by which he will be called: “The Lord is our righteousness.” The NIV has added the word “savior”, despite it not appearing in the Hebrew: “This is the name by which he will be called: The Lord Our Righteous Savior.” This significantly affects its interpretation and is an obvious case of Christianizing the text.

Jeremiah 49:10 – The NRSV here reads “I have stripped Esau bare…His offspring are destroyed, his kinsfolk and his neighbors; and he is no more.” For some reason, the NIV has changed “offspring” (Hebrew “seed”) and “kinsfolk” (Hebrew “brothers”) to “armed men” and “allies” without any textual justification. The only reasons I can come up with are to downplay the implications of genocide or to avoid an untrue historical claim. No other translation I have consulted rewrites the text in this way.

Jeremiah 50:37, 51:30 — The NIV changes “women” to “weaklings” in these two verses, perhaps to hide the prophet’s embarrassing use of “women” as a derogatory term. See also Isaiah 28:11 and Nahum 3:13. (Thanks to John Kesler for suggesting this entry.)

❦ Ezekiel 20:25–26 — The NRSV correctly reads “Moreover I gave them statutes that were not good and ordinances by which they could not live.” The NIV adds “other” to obscure the embarrassing fact that the author of Ezekiel 20 thinks the Law given to the Israelites in the wilderness was not good: “So I gave them other statutes that were not good and laws through which they could not live.” (This is a slight improvement from the NIV 1984, which read “I gave them over to statutes that were not good”, but it is still a mistranslation.) The 1984 NIV also mistranslated the straightforward statement in v. 26, “I defiled them through their gifts”, using more indirect wording to lessen God’s responsibility: “I let them be defiled through their gifts”. (This latter error was fixed in the TNIV and 2011 NIV.)

Ezekiel 38:2-3 notes [a], [b]; 39:1 note [a] — Practically all scholars agree that “prince of Rosh” is not a valid translation of nasi rosh (“chief prince”), but the NIV provides it as an alternate translation in these three footnotes. The reason may be that certain Evangelicals (especially premillennialists) interpret this prophecy as describing the role of Russia in the battle of Armageddon, and the belief that Russia’s involvement is prophesied by Ezekiel has become a popular misconception. No place called “Rosh” is mentioned anywhere in the Hebrew Bible. (For details on this common belief, see Boyer, When Time Shall Be No More: Prophecy Belief in Modern American Culture, 157ff.)

Daniel 1:2 — For reasons that are unclear to me, the NIV has changed the Hebrew “Shinar” to “Babylonia”. Shinar was a district of Babylon, but the two words do not mean the same thing.

Daniel 2:46 — The NRSV correctly reads “Then King Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that a grain offering and incense be offered to him.” This specifically religious veneration of Daniel and Daniel’s apparent acceptance of it has been an embarrassment for some Christian and Jewish commentators. The NIV weakens the religious overtones of the verse by saying Nebuchadnezzar simply “paid him honor”. (See Collins, Daniel: A Commentary on the Book of Daniel, p. 171 for a discussion of the text and exegetical strategies used by Jerome and Josephus.)

Daniel 3:17 — The Aramaic text has two or three possible meanings based on its syntax, according to commentators: (1) “If there is a God whom we serve…” (i.e. if God exists), (2) “If the God whom we serve is able to deliver, he will deliver us from the furnace…” (i.e. if God can deliver anyone at all), and (3) “If the God whom we serve is able to deliver us from the furnace, he will deliver us…”. As Meadowcroft puts it, “either the existence or the competence of God is at stake.” However, as all these legitimate options are theologically problematic, the NIV resorts to an illegitimate translation that is clumsy in context: “If we are thrown in the blazing furnace, the God we serve is able to deliver us, and he will deliver us…” (See Meadowcroft, Aramaic Daniel and Greek Daniel, p. 150f; Collins, Daniel, p. 187.) Curiously, the 2005 TNIV corrected this error and reads, “If the God we serve is able to deliver us,” but the 2011 NIV changed it back to the incorrect translation!

❦ Daniel 9:25–26 — This passage mentions two anointed individuals: an “anointed ruler” (v. 25 — the NRSV reads “an anointed prince”) and an “anointed one” (v. 26). Most modern commentators understand these as references to the high priest Joshua (or possibly Zerubbabel) and Onias III, respectively, with “62 weeks” representing 434 years between the two. The NIV changes “an anointed one” to “the Anointed One” in both places (adding the definite article and capitalization), very likely to imply that they are both references to a single individual, Jesus. The NIV further misrepresents the text by ignoring the atnah divider in the Hebrew so that the seven weeks before the anointed ruler becomes seven weeks and 62 weeks (i.e. 69 weeks) before the anointed ruler. This completely obscures what the text actually says and the historical references the writer probably intended, for obvious theological reasons. (See Collins, Daniel, pp. 355–356.)

Hosea 6:6 — The NRSV correctly reads “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” The NIV replaces “steadfast love” (Hebrew hesed) with “mercy” to match the LXX-based quotations from Matthew 9:13 and 12:7. It also replaces “knowledge of God” with “acknowledgement of God”, although the former is more accurate.

Hosea 12:9 — In Hebrew, the speaker says he is Yahweh from the land of Egypt. The NIV finds this description of God’s origins objectionable and changes it to “the LORD your God ever since you came out of Egypt”. There is no verb corresponding to “come out” nor any reference to the Israelites here. (See Römer, “The Revelation of the Divine Name to Moses and the Construction of a Memory…”, p. 307.)

Joel 2:29 — The NIV tweaks this verse to match the quotation in Acts 2:18: “Even on my servants, both men and women.” The Hebrew does not say my, and slaves rather than mere servants are almost certainly in view. The NRSV more correctly reads “Even on the male and female slaves,” meaning the slaves among the Jewish people. (See Strazicich, Joel’s Use of Scripture and Scripture’s Use of Joel, p. 211 for a helpful discussion of this verse.)

Amos 4:11 — Here is another example of the NIV removing polytheistic language from the Bible. The Hebrew text reads “I have overthrown you as Elohim overthrew Sodom and Gomorrah…yet you have not returned to me, says Yahweh.” The NIV changes “God” (Heb. Elohim) to the pronoun “I” to make it appear as though Yahweh is speaking about himself.

Amos 5:6 — See the entry on Judges 1:22 above.

Jonah 3:3 — The NRSV correctly reads “Now Nineveh was an exceedingly large city, a three days’ walk across.” This is obviously not literally true, so the NIV obscures it with the reading “Now Nineveh was a very large city; it took three days to go through it.”

Nahum 3:13 — The NRSV correctly reads “Look at your troops: they are women in your midst.” The NIV hides the embarrassing misogyny by changing “women in your midst” to “weaklings”: “Look at your troops—they are all weaklings.”

Zechariah 10:6 — Nearly all English translations read “house of Judah” and “house of Joseph” (the same word bet, meaning “house”, is used in both instances). The 1984 NIV used to read this way, but the 2011 revision has changed the verse to read “tribes of Joseph”, apparently to avoid giving the impression that Joseph was a single tribe, as is sometimes the case in the Bible. (See also the entry on Judges 1:22 above.)

Malachi 4:6 — There seems to be no good reason why the NIV has made this verse gender-neutral, changing “fathers” to “parents” and “sons” to “children”. See also Luke 1:17. (Suggested by Bob Grove in the comments.)