Which one is ESV?

Mark 9:23

1. “‘If you can’?” said Jesus. “Everything is possible for him who believes.”
2. Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes.”
3. And Jesus said to him, “‘If you can’! All things are possible for one who believes.”
4. “What do you mean, ‘If I can’?” Jesus asked. “Anything is possible if a person believes.”

Aside from the gender difference, I’m assuming the other differences are because Greek doesn’t have question marks or exclamation marks so the translators need to decide according to grammar, which may have wider possibilities than in English. This would also include whether or not to use and, then etc. at the beginning of a sentence.

It’s easy to see how if taken out of context one could misinterpret what’s being said, especially if the single quotes aren’t paid attention to.

Context:

Mark 9:17-29 HCSB
Out of the crowd, one man answered Him, “Teacher, I brought my son to You. He has a spirit that makes him unable to speak. 18 Wherever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. So I asked Your disciples to drive it out, but they couldn’t.” 19 He replied to them, “O, unbelieving generation! How long will I be with you? How long must I put up with you? Bring him to Me.” 20 So they brought him to Him. When the spirit saw Him, it immediately convulsed the boy. He fell to the ground and rolled around, foaming at the mouth. 21 “How long has this been happening to him?” Jesus asked his father. “From childhood,” he said. 22 “And many times it has thrown him into fire or water to destroy him. But if You can do anything, have compassion on us and help us.” 23 Then Jesus said to him, “‘If You can?’ Everything is possible to the one who believes.” 24 Immediately the father of the boy cried out, “I do believe! Help my unbelief.” 25 When Jesus saw that a crowd was rapidly coming together, He rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you: come out of him and never enter him again!” 26 Then it came out, shrieking and convulsing him violently. The boy became like a corpse, so that many said, “He’s dead.” 27 But Jesus, taking him by the hand, raised him, and he stood up. 28 After He went into a house, His disciples asked Him privately, “Why couldn’t we drive it out?” 29 And He told them, “This kind can come out by nothing but prayer [and fasting].”

Psalm 119:1

1. Blessed are those whose way is blameless,
who walk in the law of the LORD!

2. Happy are those whose way is blameless,
who walk in the law of the Lord.

3. Happy are those who live pure lives,
who follow the Lord’s teachings.

4. Joyful are people of integrity,
who follow the instructions of the LORD.

Stream of thought:

I’m wondering if first word is similar in Hebrew as the word in Matthew 5:3.

I tend to favor teachings or instruction so as not to confuse the word law with Torah.

The word blameless as many of us understand it seems to be an impossibility if viewed from the time of the OT. We are blameless before God now because of what Christ has done for us but our conduct is not perfectly blameless. Then again we are not perfectly pure in conduct or always act with integrity but it seems to convey the idea in a more understandable way.

Results for Blind Translation Comparisons 1

Romans 3:25(a)

1. KJV
Whom God hath set forth to be a propitiation through faith in his blood,

2. RSV
God put forward as an expiation by his blood, to be received by faith.

3. NASB
whom God displayed publicly as a propitiation in His blood through faith.

4. NRSV
whom God put forward as a sacrifice of atonement by his blood, effective through faith.

5. NET
God publicly displayed him at his death as the mercy seat* accessible through faith.

6. ISV
whom God offered as a place where atonement by the Messiah’s blood would occur through faith.

7. NLT1 (1996)
For God sent Jesus to take the punishment for our sins and to satisfy God’s anger against us.

8. NLTse (2004, 2007)
For God presented Jesus as the sacrifice for sin.

se = Second Edition

* The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.