Theological bias in translation work is more serious and is observable in several ways: general knowledge, information in introductory sections, accompanying notes, and the text itself. Issues include the view of Scripture itself--is it verbally inspired with a word-for-word or a meaning-for-meaning focus? How is Old Testament prophecy and New Testament fulfillment handled? How well does the choice of renderings illuminate these facts when legitimate options exist? What is the view of Christ's deity? (In the 1901 ASV a Unitarian left his mark in a note for John 9:30 indicating that Jesus was a mere creature.)

The translators' view of the Holy Spirit can be seen by whether the "S" is capitalized or not. The use of the word for "fallen angels" has been translated "devils," which obscures the issue of one devil and many demons.

The saving work of Christ at Calvary is sometimes obscured by using expiation for propitiation, eliminating the connotation of wrath. The security of the believer is another issue that can show the translator's bias. The identity of the church and the view of the end times are also issues open to bias in translation work. Other factors influencing different types of translations include the age of the reader, the stage of English language development, geographical locations, educational backgrounds, focus on the mode of communication, degree of formality and varying interests (such as whether the translators attend church or not).