gospel

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In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:

  • “good story” (Navajo (Dinė))
  • “joyful telling” (Tausug)
  • “joyful message” (Toraja-Sa’dan) (source for this and all above: Bratcher / Nida)
  • cohuen ñoñets or “message of God” (Shilluk) (source: Nida 1964, p. 237)
  • “good news” (Yanesha’) (source: Martha Duff in Holzhausen 1991, p. 11)
  • “voice of good spirit” (San Blas Kuna) (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. )
  • suviśēṣattinṟe (0സുവിശേഷം) or “good narrative” (Malayalam)
  • susmachar (ସୁସମାଚାର) or “good matter” (Odia)
  • suvārteya (ಸುವಾರ್ತೆಯ) or “good word” (Kannada) (source for this and two above: Y.D. Tiwari in The Bible Translator 1962, p. 132ff. )
  • the German das Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news”
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):

“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”

For “good news,” see also Isaiah 52:7.

feel (terror / pain / suffering / anxiety / thirst)

The Greek and Hebrew that is translated as “feel (terror, pain, suffering, anxiety, thirst)” or similar in English is translated in the Contemporary Chichewa translation (2002/2016) in association with the verb kumva or “hear,” “as if the feeling is heard in the ear.”

In Psalm 115:7 the stand-alone “feel” is also translated as “hear.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also angry

inclusive vs. exclusive pronoun (1Cor. 9:12)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the exclusive form (excluding the addressee).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (1 Corinthians 9:12)

Following are a number of back-translations of 1 Corinthians 9:12:

  • Uma: “If other people can hope/expect to get something from you, how much more us (excl.)! But we (excl.) purposely did not use that right [lit., seat] of ours(excl.). Even though we (excl.) could make-request-of you, relatives, we (excl.) didn’t make-request-of you. We(excl.) endured all kinds of difficulties, for we (excl.) said/thought: we (excl.) don’t want your road to believing the News of Kristus that we (excl.) are bringing to be blocked.” (Source: Uma Back Translation)
  • Yakan: “If it is right for the others who teach you that you give-them-their-expenses, even-more-so is it right for you to give our (excl.) expenses. But we (excl.) don’t ask from you even though we (excl.) have the right to ask. We (excl.) simply endure difficulty just so that there is nothing that will block the good news about Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For if it’s possible that the others who teach there expect their livelihood from you, how much more we should expect also a greater share. But in spite of this, we have not asked anything from you because there might be someone who says that our work there among you was just a means of our getting money. We will put up with anything because we do not want to hinder the spread of the Good News about Christ.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “If there are others who are doing that who are requesting from you the livelihood that is their right, do we (excl.) not even-more have a right? But even though that is so, we (excl.) have absolutely-never requested our (excl.) rights but rather we (excl.) have endured all kinds of hardship so there would be nothing to turn-aside people from receiving the good news about Cristo.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “For it’s like other teachers there make use of their authority/right to have themselves provided for by you like this. How much more so (with respect to) us (excl.)? But when we (excl.) were there with you teaching, we didn’t use our authority. We(excl.) really don’t want to make ourselves a hindrance to this Good News about Cristo that we teach. Therefore we (excl.) really just put up with these difficulties of ours of earning our own living.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “You surely give other preachers what they need. How much more it is proper that you give us what we need. But we do not tell you at all when we have need. When there isn’t what we need, we endure without it. Because we do not want people to draw back their hearts from the good news about Christ that we tell.” (Source: Tenango Otomi Back Translation)

Christ, Messiah

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The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.

When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח‎) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”

This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.

In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the German Gute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).

In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.

In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).

Other solutions that are used by a number of languages include these:

  • Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
  • Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
  • Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
  • Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
  • Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
  • Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
  • Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )

In Finnish Sign Language both “Christ” and “Messiah” are translated with a sign signifying “king.” (Source: Tarja Sandholm)


“Christ / Messiah” in Finnish Sign Language (source )

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):

“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”

Learn more on Bible Odyssey: Christ .

formal 2nd person plural pronoun (Japanese)

Click or tap here to see the rest of this insight.

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 9:12

A literal translation of this verse would be “If others share [as at the end of verse 10] this right [as in verses 4 and 5] over you, do we not more?” The meaning may be that other people, perhaps other evangelists, claim to share with Paul the right to be supported by the church. However, the verb for share more commonly has as its object something more concrete than a “right” (Good News Bible). More probably, Paul means that other evangelists claim the right to a share in the Corinthian Christians’ possessions. This meaning would fit the context excellently, as Phillips shows: “and if there are others with the right to have these (material) things from you, have not we an even greater right?”

Verse 12a concludes the defense that Paul announced in verse 3. Verses 4-12a have been Paul’s way of saying “I have the right as an apostle to have the churches support me.” The theme of the second part of Paul’s defense is announced in verse 12b.

We: see 1 Cor. 9.4 for a discussion on the use of plural pronouns in this chapter.

We have not made use of this right may be rendered as “But we haven’t tried to gain material benefits from you as is our right,” or “We have the right to expect material benefits from you, but we haven’t used this right.” Concerning Paul’s right, see comments on 8.9; 9.4.

Anything (Greek “all things”) is explained by 4.10-13.

The phrase rather than put is too complicated for some languages. This may be rendered as “so that we might not put….”

The word translated obstacle is not used elsewhere in the Greek Bible, but a related verb is used with the same sense in Rom 15.22; Gal 5.7; and 1 Thes 2.18. Paul may have preached the gospel without charge in order that no one should misunderstand his motives when he collected money on behalf of Christians in Judea (see 1 Cor 16.1-4).

The gospel of Christ means “the Good News about Christ” (Good News Bible) rather than “the Good News told by Christ.”

The phrase put an obstacle in the way of the gospel of Christ may be translated as “do anything that will prevent the Good News about Christ from being preached” or “do anything that will prevent people from preaching the Good News about Christ.”

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 .