Language-specific Insights

bless(ed)

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The Greek, Hebrew, Latin, and Aramaic that is translated into English as “(to) bless” or “blessed” is translated into a wide variety of possibilities.

The Hebrew term barak (and the Aramaic term berak) also (and originally) means “kneel” (a meaning which the word has retained — see Gen. 24:11) and can be used for God blessing people (or things), people blessing each other, or people blessing God. While English Bible translators have not seen a stumbling block in always using the same term (“bless” in its various forms), other languages need to make distinctions (see below).

In Bari, spoken in South Sudan, the connection between blessing and knees/legs is still apparent. For Genesis 30:30 (in English: “the Lord has blessed you wherever I turned”), Bari uses a common expression that says (much like the Hebrew), ‘… blessed you to my feet.'” (Source: P. Guillebaud in The Bible Translator 1965, p. 189ff. .)

Other examples for the translation of “bless” when God is the one who blesses include (click or tap here to see the rest of this insight):

  • “think well of” (San Blas Kuna)
  • “speak good to” (Amganad Ifugao)
  • “make happy” (Pohnpeian)
  • “cause-to-live-as-a-chief” (Zulu)
  • “sprinkle with a propitious (lit. cool) face” (a poetic expression occurring in the priests’ language) (Toraja Sa’dan) (source for this and above: Reiling / Swellengrebel)
  • “give good things” (Mairasi) (source: Enggavoter 2004)
  • “ask good” (Yakan) (source: Yakan Back Translation)
  • “praise, say good things” (Central Yupik) (source: Robert Bascom)
  • “greatly love” (Candoshi-Shapra) (source: John C. Tuggy)
  • “showing a good heart” (Kutu) (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • “good luck — have — good fortune — have” (verbatim) ꓶꓼ ꓙꓳ ꓫꓱꓹ ꓙꓳ — ɯa dzho shes zho (Lisu). This construction follows a traditional four-couplet construct in oral Lisu poetry that is usually in the form ABAC or ABCB. (Source: Arrington 2020, p. 58)
  • wodala — denoting a person who is considered fortunate because he/she has something good that the majority of people do not have. It also acknowledges someone as a causative agent behind “being blessed.” (Chichewa) (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

In Tagbanwa a phrase is used for both the blessing done by people and God that back-translates to “caused to be pierced by words causing grace/favor” (source: Tagbanwa Back Translation) and in Benabena a term denoted “good spell” or “good magic” (source: Renck 1990, p. 112).

Ixcatlán Mazatec had to select a separate term when relating “to people ‘blessing’ God” (or things of God): “praise(d)” or “give thanks for” (in 1 Cor. 10:16) (“as it is humans doing the ‘blessing’ and people do not bless the things of God or God himself the way God blesses people” — source: Robert Bascom). Eastern Bru and Kui also use “praise” for this a God-directed blessing (source: Bru back translation and Helen Evans in The Bible Translator 1954, p. 40ff. ) and Uma uses “appropriate/worthy to be worshipped” (source: Uma back translation).

When related to someone who is blessing someone else, it is translated into Tsou as “speak good hopes for.” In Waiwai it is translated as “may God be good and kind to you now.” (Sources: Peng Kuo-Wei for Tsou and Robert Hawkins in The Bible Translator 1962, pp. 164ff. for Waiwai.)

Some languages associate an expression that originally means “spitting” or “saliva” with blessing. The Bantu language Koonzime, for instance, uses that expression for “blessing” in their translation coming from either God or man. Traditionally, the term was used in an application of blessing by an aged superior upon a younger inferior, often in relation to a desire for fertility, or in a ritualistic, but not actually performed spitting past the back of the hand. The spitting of saliva has the effect of giving that person “tenderness of face,” which can be translated as “blessedness.” (Source: Keith Beavon)

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “As for ‘blessing’, in the end we in most instances actually kept the word, after initially preferring the expression ‘giving life strength’. The backlash against dropping the word blessing was too hard. But we would often add a few words to help the reader understand what the word means in a given context — people often understand it to refer more to a spiritual connection with God, but in the Hebrew texts, it usually has to do with material things or good health or many children. So when e.g. in Isaiah 19:25 the Hebrew text says ‘God bless them’, we say ‘God bless them’ and we add: ‘and give them strength’. ‘And give them strength’ is not found in the overt Hebrew text, but we are again making explicit what we believe is the meaning so as to avoid misunderstanding.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

See also bless (food and drink), blessed (Christ in Mark 11:9), and I will bless those who bless you, and the one who curses you I will curse.

See also “Blessed by ‘The Blessing’ in the World’s Indigenous Languages” and Multilingual version of “The Blessing” based on Numbers 6:24-26 .

circumcise, circumcision

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The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:

  • Chimborazo Highland Quichua: “cut the flesh”
  • San Miguel El Grande Mixtec, Navajo (Dinė): “cut around”
  • Javanese: “clip-away”
  • Uab Meto: “pinch and cut” (usually shortened to “cut”)
  • North Alaskan Inupiatun, Western Highland Purepecha: “put the mark”
  • Tetelcingo Nahuatl: “put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
  • Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
  • Ekari: “cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
  • Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
  • Garifuna: “cut off part of that which covers where one urinates”
  • Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
  • Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
  • Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
  • Newari: “put the sign in one’s body” (Source: Newari Back Translation)
  • Central Mazahua: “sign in his flesh”
  • Hopi: “being cut in a circle in his body” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Mandarin Chinese: gēlǐ (割礼 / 割禮) or “rite of cutting” (Protestant); gēsǔn (割损 / 割損) or “cut + loss” (Catholic) (Source: Zetzsche)
  • Tibetan: mdun lpags gcod (མདུན་​ལྤགས་​གཅོད།), lit. “fore + skin + cut” (source: gSungrab website )
  • Kutu: “enter the cloth (=undergarments)” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)

Learn more on Bible Odyssey: Circumcision .

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • Ayutla Mixtec: “one who talks as God’s representative”
  • Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
  • Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)


“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

complete verse (Leviticus 15:28)

Following are a number of back-translations as well as a sample translation for translators of Leviticus 15:28:

  • Kupsabiny: “When the flow of blood has stopped she must count seven days and after that that person has become clean.” (Source: Kupsabiny Back Translation)
  • Newari: “After the bleeding stops, that woman must wait for seven days. Only then will she be clean.” (Source: Newari Back Translation)
  • Hiligaynon: “If the woman has- already -been-healed from that coming-out/flowing blood from her, she must-wait seven days. On the eighth day, she must bring two doves or two pigeons to the priest there near the entrance of the Meeting-together-place Tent.” (Source: Hiligaynon Back Translation)
  • Kutu: “When that woman has stopped her period, she should wait seven days so that she will be made holy, and when those seven days are finished she will be holy.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • English: “‘After a woman’s monthly menstrual flow ends, she must wait seven days before she touches anyone.” (Source: Translation for Translators)

complete verse (Leviticus 20:18)

Following are a number of back-translations as well as a sample translation for translators of Leviticus 20:18:

  • Kupsabiny: “If a man has slept with a woman in her days of the month (her period), both of them shall break off from their people because they did not keep to the ritual of cleanness.” (Source: Kupsabiny Back Translation)
  • Newari: “’If anyone has intercourse with a woman who is menstruating, he has exposed the source of her flow, and she has also uncovered it. the two of them must be expelled from their own people. ” (Source: Newari Back Translation)
  • Hiligaynon: “If a man lies-down-beside/(has-sexual-relations-with) a woman during her monthly- period, and the woman allows/agrees-to it, you (plur.) are- no-longer -to-consider the two of them a member of you (plur.).” (Source: Hiligaynon Back Translation)
  • Kutu: “If a man sleeps with a woman at the time of her period, they should be separated, because that man who touched the menstruation of that woman and the menstruation of that woman has been revealed.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • English: “‘If a man has sex with a woman during her monthly menstrual period, they have both revealed why she was bleeding, so both of them must not be allowed to associate with my people any more.” (Source: Translation for Translators)