The Greek in Colossians 4:6 that is translated as “seasoned with salt” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) with der Pfeffer soll nicht fehlen or “pepper should not be missing.” The translators viewed this as a more communicative metaphor for German speakers.
grace
“The Greek word charis, usually translated by English ‘grace,’ is one of the desperations of translators. The area of meaning is exceptionally extensive. Note the following possible meanings for this word in various contexts of the New Testament: ‘sweetness,’ ‘charm,’ ‘loveliness,’ ‘good-will,’ ‘loving-kindness,’ ‘favor,’ ‘merciful kindness,’ ‘benefit,’ ‘gift,’ ‘benefaction,’ ‘bounty,’ and ‘thanks.’ The theological definition of ‘unmerited favor’ (some translators have attempted to employ this throughout) is applicable to only certain contexts. Moreover, it is quite a task to find some native expression which will represent the meaning of ‘unmerited favor.’ In some languages it is impossible to differentiate between ‘grace’ and ‘kindness.’ In fact, the translation ‘kindness’ is in some cases quite applicable. In other languages, a translation of ‘grace’ is inseparable from ‘goodness.’ In San Miguel El Grande Mixtec a very remarkable word has been used for ‘grace.’ It is made up of three elements. The first of these is a prefixial abstractor. The second is the stem for ‘beauty.’ The third is a suffix which indicates that the preceding elements are psychologically significant. The resultant word may be approximately defined as ‘the abstract quality of beauty of personality.’” (Source: Nida 1947, p. 223)
Other translations include (click or tap here to see more):
- Inuktitut: “God’s kindness that enables us” (source: Andrew Atagotaaluk)
- Kwara’ae: kwae ofe’ana (“kindness to one who deserves the opposite”) (source: Norman Deck in The Bible Translator 1963, 34ff. )
- Chichewa: “being favored in the heart by God” (Source: Ernst Wendland)
- Sayula Popoluca: “God’s favor” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Caribbean Javanese: kabetyikané (“goodness”)
- Saramaccan: bunhati (“good heart”)
- Sranan Tongo: bun ati (“good heart”) or gadobun (“God’s goodness”)
- Eastern Maroon Creole: (gaan) bun ati (“(big) good heart”) (source for this and three above: Jabini 2015)
- Fasu: “free big help”
- Wahgi: “save without reward” (source for this and the one above: Deibler / Taylor 1977)
- Warao: “goodness of his obojona.” Obojona is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. ) — see other occurrences of Obojona in the Warao New Testament.
- Nukna: “God gave his insides to one.” (“The ‘insides’ are the seat of emotion in Nukna, like the heart in the English language. To give your insides to someone is to feel love toward them, to want what is best for them, and to do good things for them.” (Source: Matt Taylor in The PNG Experience )
- Uma: “(God’s) white insides” (source: Uma Back Translation)
- Hindi, Bengali: anugraha (Hindi: अनुग्रह, Bengali: অনুগ্রহ) from graha: “grasp, a reaching out after, with gracious intent” (source: R.M. Clark in The Bible Translator 1962, p. 81ff. )
- the German das Buch translation by Roland Werner (publ. 2009-2022) uses a large variety of translations, including “undeserved friendliness,” “wonderful work of God,” “loving attention,” “generous,” but also “undeserved grace” (using the traditional German term Gnade)
In Latvian the term žēlastība is used both for “grace” and “mercy.” (Source: Katie Roth)
In the Contemporary Chichewa translation (2002/2016) and the Buku Lopatulika version (1922/2018) it is translated with chisomo. This word was earlier used to refer to a charm that people were using for others to like them. It meant that on his/her own, a person would not be qualified to be liked by people. But with this charm, people would look at that person more kindly. This is also used in a number of Old Testament passages for what is typically translated as “find favor” or “gracious” in English, including Exodus 33:12, Numbers 6:25, or Psalm 84:11. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
For Muna, René van den Berg explains the process how the translation team arrived at a satisfactory solution: “Initial translation drafts in Muna tended to (…) use the single word kadawu ‘part, (given) share, gift,’ but this word is really too generic. It lacks the meaning component of mercy and kindness and also seems to imply that the gift is part of a larger whole. Consequently we now [translate] according to context. In wishes and prayers such as ‘Grace to you and peace from God’ we translate ‘grace’ as kabarakati ‘blessing’ (e.g. Gal 1:3). In many places we use kataano lalo ‘goodness of heart’ (e.g. Gal 1:15 ‘because of the goodness of his heart God chose me’) as well as the loan rahamati ‘mercy’ (e.g. ‘you have-turned-your-backs-on the mercy of God’ for ‘you have fallen away from grace’; Gal 5:4). In one case where the unmerited nature of ‘grace’ is in focus, we have also employed katohai ‘a free gift’ (typically food offered to one’s neighbo-1urs) in the same verse. ‘The reason-you-have-been-saved is because of the goodness of God’s heart (Greek charis, Muna kataano lalo), going-through your belief in Kristus. That salvation is not the result of your own work, but really a free-gift (Greek dooron ‘gift’; Muna katohai) of God.’ (Eph 2:8).
In Burmese, it is translated with the Buddhist term kyeh’jooh’tau (ကျေးဇူးတော်). LaSeng Dingrin (in Missiology 37/4, 2009, p. 485ff.) explains: “As regards the Christian term ‘grace,’ Judson [the first translator of the Bible into Burmese] could not have brought the Burmese Buddhists the good news about the redeeming work of Jesus Christ and its benefits (i.e., forgiveness and salvation), without employing the Burmese Buddhist term kyeh’jooh’tau (‘grace’). Deriving from Pali kataññuta (“gratefulness”), kyeh’jooh’tau denotes ‘good deeds for others or benefits,’ which occur among humans. (…) When Christianized, kyeh’jooh’tau also refers to the atoning work of Jesus and its benefits, and can occur between humans and God. The word kyeh’jooh’tau looks very Burmese Buddhist, but it is Christian, too, and conveys the core of the Christian proclamation. Furthermore, kyeh’jooh’tau itself shows that translatability of Christianity cannot be imagined without reliance on Buddhism.” (See also the Burmese entry for God)
In American Sign Language it is translated with a sign that combines “compassion” and “giving out.” (Source: Ruth Anna Spooner, Ron Lawer)
“Grace” in American Sign Language, source: Deaf Harbor
See also grace to you and grace (of God) (Japanese honorifics).
Translation: Eastern Canadian Inuktitut
ᐃᓄᒃᑎᑐᑦ ᒍᕇᑭᒃᑯᑦ ᐅᖃᐅᓯᖅᑕᖓᑦ ᑐᑭᓕᐅᔾᔭᐅᓯᒪᔪᖅ ᐃᒫᒃ “ᓴᐃᒪᓂᖅ” ᖃᓪᓗᓈᑎᑐᓪᓕ ᑐᑭᓕᐅᔾᔭᐅᓯᒪᒻᒪᑦ ᐃᒫᒃ “ᒎᑎᐅᑉ ᑐᙵᓇᕐᓂᖓᓂ ᐅᕙᑦᑎᓐᓂᒃ ᐱᔪᓐᓇᑎᑦᑎᕙᑦᑐᖅ.”
(Translator: Julia Demcheson)
complete verse (Colossians 4:6)
Following are a number of back-translations of Colossians 4:6:
- Uma: “If/When you speak to them, make-smooth your words so as to bring/carry goodness to others. And think well so that you know how to answer their questions.” (Source: Uma Back Translation)
- Yakan: “Speak very well/good to them so that they will be pleased with/like your speech. You ought also to know how to answer each of them if they ask you something.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “It’s necessary that your words to them are favorable to them and it’s necessary also that you tell them words which have value; and if you do this, then you will know what is the proper argument to answer to each person.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The way you speak should also always produce-happiness while also it is pleasing to listen to so that you will know-how to properly answer whoever asks-you -a-question so that your answer is appropriate.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Think well what you are saying so that they will-derive-much -benefit for (their) good. For if it’s like that you will then know what is good to answer with to the questions of no matter who.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Where you speak, you must want that you always speak the good word. The word you speak should sound beautiful. It is necessary that you know how to apply the word you speak to each person.” (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 Colossians 4:6
Continuing his admonition about relations with non-Christians, Paul says that the Colossians’ conversation with them should always be pleasant. The phrase en chariti means “charming, pleasant, attractive.”
Your speech does not refer to enunciation or pronunciation but to the content of what is said. Therefore, it may be more appropriate to translate “your words” or “when you talk with people, what you say should be pleasant and interesting.”
The next phrase, “seasoned with salt” (Revised Standard Version), is understood to mean that their conversation should be witty, interesting, pointed, not insipid or dull. And finally their conversation should always be adapted to the needs of everyone with whom they speak of the Christian message (for a similar idea see 1 Peter 3.15).
Rather than talking about words being “pleasant and interesting,” many languages relate these characteristics to the response of persons who receive the communication, for example, “people should always be pleased and interested in what you say” or “what you say should always cause people to be pleased and interested.”
Some rendering of the right answer may suggest “the polite answer,” for in many societies a polite response is the correct one, not necessarily a true response. In some instances, one may render the second clause of verse 6 as “you should know how to answer everyone as you should” or “you should know how to answer everyone in a true way.”
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to the Colossians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .
SIL Translator’s Notes on Colossians 4:6
4:6a
Let your speech: In your language you may need to translate the word speech as a sentence. For example:
When you talk ⌊to/with unbelievers⌋
always be gracious: It is difficult to know exactly what Paul meant when he said that “conversation” should be always be gracious. Most English versions use words like “kind, pleasant.” SSA suggests words like “courteous, wise, thoughtful.” See also meaning 3 of “grace” in the glossary.
4:6b
seasoned with salt: This figure of speech is even more difficult to understand than “full of grace” in 4:6a. Paul was probably thinking about the manner in which believers should speak to unbelievers when sharing their faith. Conversation that is seasoned with salt is perhaps lively, witty speech. You probably should not keep this figure in your translation. Here are some ways to translate the meaning without the figure of speech:
interesting (Good News Translation)
-or-
effective (New Living Translation (2004))
4:6c
so that you may know how to answer everyone: This is the result of 4:6a–b. Paul was saying that if the Colossians were wise in the way they behaved towards unbelievers, and if when they spoke to them they were polite and said things to interest them, the result would be that they would know how to answer everyone.
how to answer everyone: That is, “you will know how to answer everyone ⌊who asks you about the gospel⌋.”
The emphasis here is not on what they would say when answering questions asked by unbelievers, but rather on the manner in which they were to answer, that is, that they would know the best way to answer.
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