knowledge

The Greek that is translated as “knowledge” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) as “theology” in these verses. The translators explain: “We have often translated the Greek word gnosis with ‘theology’ because it doesn’t refer to knowledge [Erkenntnis, also meaning ‘realization’] but to theological knowledge.”

See also wisdom.

speaking with tongues

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The Greek that is often translated as “speaking with tongues” in English is translated these ways:

  • Uma: “speak with languages from the Holy Spirit” (source: Uma Back Translation)
  • Yakan: “speak languages that are not understood by the people” (source: Yakan Back Translation)
  • Western Bukidnon Manobo: “speak in languages which [the speakers] do not know” (source: Western Bukidnon Manobo Back Translation)
  • Tagbanwa: “speak different languages that [the speakers] haven’t studied” (source: Tagbanwa Back Translation)
  • Teutila Cuicatec: “speaking other different languages”
  • Lalana Chinantec: “speaking in other people’s Chinantec”
  • Eastern Highland Otomi: “speaking strange languages” (source for his and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Indonesian Alkitab Terjemahan Lama version (publ. 1958): “speak the language of the spirit” (bahasa roh) — “which leaves a strong impression that this is a mystical experience.” (Source: Ekaputra Tupamahu in: Journal for the Study of the New Testament 2018, 41/2, p. 223ff.)

In most Protestant Mandarin Chinese translations, the term fāngyán (方言) or “dialect / regional language” is used. The widely-used Catholic Sigao translation uses yǔyán 语言 (語言) or “language” instead. (See also W. Chong in Religions 2024, 15, p. 288ff. )

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as in den Sprachen der Engel reden or “speaking in the language of angels.” The translators explain (p. 104): “According to Jewish understanding, angels primarily spoke Hebrew. The ‘languages’ of angels are specific texts (such as songs). This is not related to a formal knowledge of language.” Note that in the latter part of 1 Corinthians 14 (from verse 26 on) and in Acts 2:4, Berger / Nord use “foreign language” instead.

brother (fellow believer)

The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)

In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)

In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)

In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”

See also brothers.

complete verse (1 Corinthians 14:6)

Following are a number of back-translations of 1 Corinthians 14:6:

  • Uma: “So, relatives, if for example I come to your service, and I speak with languages from the Holy Spirit, what will the use be to you? But if I make-clear God’s purposes or news from God that you don’t-yet know, or speak words from God or I teach, then there is something of use to you.” (Source: Uma Back Translation)
  • Yakan: “Na, my brothers, if for example I come to you and speak to you in a different language that you don’t understand, what is the use of it? There isn’t any. But if I speak to you about what God has made known to me or about what I know about God or if I speak what God causes me to speak, or if I preach to you, na, that is of use to you.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Now for example, brothers, if I arrive there in your place and the only thing that I say is by means of a language that you don’t know, what’s the purpose of it? It would be better if I interpreted to you what God has caused me to understand, or if not that, it would be necessary that I have some doctrine to teach you or some teaching which has been taught to me, and then what I have to say to you would be of some value.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Think-about this my brothers. If I go there to where you are and I speak a different language, what perhaps will you be benefited if I don’t also tell you what God has made known to me or I don’t teach you what I know concerning him?” (Source: Kankanaey Back Translation)
  • Tagbanwa: “My siblings in believing, think well about this. If I were to come to you and speak words in another language that I hadn’t studied, what benefit would you derive from me in that? Really none. Of course what you could derive benefit from is if what I said was teaching or (something of the) determined-plan of God which he had put-into-my -mind, something that I have understood concerning him, or something that I could teach that would be a means-of-strengthening believing/obeying.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Listen my brothers, if I should come to you in order to teach you the word, and I should speak to you with words you do not hear, what word can you put in your hearts then? But your hearts would understand well about the words if I speak to you in the language you speak and the words are those which God puts in my mind to tell you, or if I teach you the word about our faith.” (Source: Tenango Otomi Back Translation)

formal 2nd person plural pronoun (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on 1 Corinthians 14:6

The Greek text suggests that Paul is introducing a new point, and this impression is strengthened by the use of the word brethren. Thus Now is preferable to Good News Bible‘s “So.” It also seems preferable to include verses 6 and 11 in the same paragraph. For these reasons the UBS Greek text, Revised Standard Version, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, and New International Version begin a new paragraph with verse 6; Revised English Bible begins a new paragraph with verse 7. Now seems to indicate a change in argument. Barrett translates “But now, brother, think….”

How shall I benefit translates the same verb that was rendered as “I gain nothing” in 13.3.

Revelation here seems to refer to a particularly striking or unusual message from God, and in this context it is a message addressed to the Christian community through an inspired person such as Paul.

The clause I bring you some revelation may be rendered as “I bring you a message that God has revealed to me.”

Knowledge: see 1.5; 12.8. In this context it should be noted that this is knowledge that is communicated to the believers, not secret knowledge that is kept to oneself.

Prophecy, again, means a “message from God.”

Teaching: from this point on, Paul increasingly uses terms referring to learning and teaching. He does this to counteract the Corinthians’ tendency to put too high a value on the more exotic gifts of the Spirit, especially speaking with tongues. The present-day reader needs to remember that Christian meetings in New Testament times were concerned not only with worship but also with Christian instruction.

Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .