I've done a translation of the Dao De Jing myself, from the chinese version available here, and the aid of several different translations, in english and portuguese, and some slight different versions of the original (noted in some of the english/portuguese translations).
Most translations seem too "mystic" to me. Many (like James Legge's) were made by christian scholars, so they may have altered some passages to promote their own religion, or just by ignorance (writing "eternal life" when the original says "longevity", for instance, or translating Dao as "God").
I'm not such a profound student of chinese culture yet, but I studied some of the things Dao De Jing is about: nature and ancient peoples. As a biologist, I see more sense in translating 常 (cháng) as "usual", "most of the times" than most philosophers do, translating it as "eternal", "fixed", "immutable".
Also living 3 years in a indigenous small city in Amazon forest (São Gabriel da Cachoeira) taught me a lot about the way they think. They say, for instance, "we study nature not to rule over it, but to follow its way". That's a daoist idea that indigenous peoples usually follow. Considering their asiatic ancestry, and the points in common between chinese and Yanomami language (at least 3 points not present in european languages), I think they have more in common than most scholars have ever thought. That's why I think my translation is in some aspects better than many scholars'.
Two main differences: I translate Dao as Nature, since they are the same to me. And I translate De as Harmony (previously I used Spontaneity, now I think Harmony has a wider meaning, though Spontaneity also makes sense), since this makes perfect sense in the overall text (and also in the Zhuang Zi), and is not so vague or full of other meanings as "Virtue".
I haven't translated it to english yet, but I think Google Translate can do a decent job at that. And you can ask me if you have any doubts. The pdf is here.
EDIT: Explaining better my point about 常 cháng:
“Always without desire we must be found, if its deep mystery we would
sound” (James Legge, 1891)
“Hence always rid yourself of desires in order to observe its secrets”
(D.C. Lau, 1963)
“Ever desireless, one can see the mystery” (Gia-Fu Feng, 1972)
“always be dispassionate in order to see the mysteries” (Bradford
People insist in translate 常 cháng as “always” (when it also means “usual”, “regular”, “common”, “normally”, “frequently”, etc). To live “always without desires” is not the same thing as “usually without desires”, and the latter fits not only into the original text (in chapter 1 itself, and in “the flexible wins over the rigid” (chapter 36, 43, 78...), “the movement of Dao is the return” (chapter 40), etc), but fits also into a very basic knowledge of biology and psychology. To expect a rigid, complete, eternal absence of desires is something that only a Christian and members of a few other religions could think of as a “virtue”. The referred passage makes much more sense as “the longest you crave for nothing, the deep you get into the essence of things”. That is, why be hyperbolic, when we can be natural?