son vs. grandson

“Son of x, son of y” must be rendered as “son of x and grandson of y” in Tibetan or else it will sound like two different people.

Note: The same translation solution is chosen in many contemporary English Bibles that emphasize easy readability, such as the Contemporary English Version, Common English Bible, Good News Translation, God’s Word, or New Living Translation.

See also father / grandfather.

Ezra

The Hebrew, Latin, and Greek that is transliterated as “Ezra” in English is translated in Spanish Sign Language with the sign for “scribe” referring to Ezra’s profession. (Source: Steve Parkhurst)


“Ezra” in Spanish Sign Language, source: Sociedad Bíblica de España

In Swiss-German Sign Language it is translated with a sign that depicts the return from Babylon to Jerusalem and toward God.


“Ezra” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

More information on Ezra .

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.

Translation commentary on 2 Esdras 1:1 - 1:3

The second book of the prophet Ezra may be rendered “This is the second book of the prophet Ezra (Good News Bible)” or “… written by the prophet Ezra.” There is no way to tell what the author has in mind for the first book of Ezra. It may be the book of Ezra in the Old Testament. There is certainly no evident connection of this book with either the book of Ezra or the book of 1 Esdras. A prophet not only prophesied events that would happen in the future, but also counseled his people about how they should deal with daily events (see the comments on 1 Esd 1.20). Some translators will wish to translate prophet as “God’s messenger.” The name Ezra is probably a shortened form of Azariah, meaning “the LORD has helped.” The Greek form of this name is the origin of the name “Esdras.”

The son of Seraiah, son of Azariah, son of Hilkiah, son of Shallum, son of Zadok, son of Ahitub, son of Ahijah, son of Phinehas, son of Eli, son of Amariah, son of Azariah, son of Meraioth, son of Arna, son of Uzzi, son of Borith, son of Abishua, son of Phinehas, son of Eleazar, son of Aaron, of the tribe of Levi: The family line of Ezra is also found in Ezra 7.1-5 and in 1 Esd 8.1-2. The genealogy here differs somewhat from those. The three genealogies are exactly the same from Ezra through Ahitub, and again from Abishua through Aaron. The names Ahijah, Phinehas, and Eli appear only in 2 Esdras. Amariah appears in all three books, but Azariah and Meraioth are missing from 1 Esdras, In place of Arna the Ezra genealogy has “Zerahiah”; there is no corresponding name in 1 Esdras. The name Uzzi is in all three lists. In place of Borith both Ezra and 1 Esdras have “Bukki.” We recommend that translators use the same forms of these names used in the book of Ezra where possible, Arna and Borith are exceptions. Levi was one of the twelve tribes of Israel, named for one of the sons of Jacob. Members of the tribe of Levi were priests, so the writer here is identifying Ezra as a legitimate priest. Of the tribe of Levi may be rendered “a member of the tribe of Levi.” Some cultures have special literary forms or a special genre for tracing ancestry. Where they exist, the special rules of this genre should be followed in presenting this genealogy. As in the Latin text, it may be traced from Ezra to his father, grandfather and great-grandfather back to Aaron. Alternatively, the order of presentation may be reversed to trace Ezra’s ancestors from Aaron in descending order.

Who was a captive in the country of the Medes in the reign of Artaxerxes, king of the Persians: The relative pronoun who refers back to the prophet Ezra, not to Levi. The word captive indicates that Ezra was among the Jews exiled by the Babylonians. The Medes were the people of Media, which was a province of the Persian Empire (see the comments on 1 Esd 3.1-2). There were two Persian emperors named Artaxerxes, and it is not clear here which is meant. Artaxerxes I ruled from 465 to 424 B.C. (see 1 Esd 2.16). Artaxerxes II ruled from 405 to 359 B.C. Most likely the former emperor is meant. For king of the Persians, see the comments on 1 Esd 1.57 and 2.1.

The Latin text has only one sentence for verses 1-3 (so also Revised Standard Version), but many languages will prefer several sentences here (so Good News Bible, Contemporary English Version). In verse 4 Ezra begins speaking in the first person singular, so some translators may wish to bring the first person forward into this material; for example, Contemporary English Version renders these verses as follows:

• 1-3 I am Ezra the prophet, the son of Seraiah and the grandson of Azariah. I belong to the Levi tribe, because my ancestors go all the way back to Aaron and include Hilkiah, Shallum, Zadok, Ahitub, Ahijah, Phinehas, Eli, Amariah, Azariah, Meraimoth, Arna, Uzzi, Borith, Abishua, Phinehas, and Eleazar son of Aaron.
I wrote this second book during the rule of King Artaxerxes of Persia, while I was a prisoner in Media Province.

Here is another model:

• 1-3 This is the second book of [or, written by] the prophet Ezra, who was a captive in Media at the time when Artaxerxes was king of Persia. Ezra was a Levite [or, member of the tribe of Levi], and was descended from Seraiah, Azariah, Hilkiah, Shallum, Zadok, Ahitub, Ahijah, Phinehas, Eli, Amariah, Azariah, Meraioth, Arna, Uzzi, Borith, Abishua, Phinehas, Eleazar, and Aaron.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Esdras. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here.