gentiles / nations

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The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė)) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).

Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).

In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also nations.

righteous, righteousness

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The Greek, Hebrew, and Latin terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “upright(ness)” and “just(ice)”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)

Following is a list of (back-) translations of various languages:

  • Bambara, Southern Bobo Madaré, Chokwe (ululi), Amganad Ifugao, Chol, Eastern Maninkakan, Toraja-Sa’dan, Pamona, Batak Toba, Bilua, Tiv: “be straight”
  • Laka: “follow the straight way” or “to straight-straight” (a reduplicated form for emphasis)
  • Sayula Popoluca: “walk straight”
  • Highland Puebla Nahuatl, Kekchí, Muna: “have a straight heart”
  • Kipsigis: “do the truth”
  • Mezquital Otomi: “do according to the truth”
  • Huautla Mazatec: “have truth”
  • Yine: “fulfill what one should do”
  • Indonesian: “be true”
  • Navajo (Dinė): “do just so”
  • Anuak: “do as it should be”
  • Mossi: “have a white stomach” (see also happiness / joy)
  • Paasaal: “white heart” (source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • (San Mateo del Mar Huave: “completely good” (the translation does not imply sinless perfection)
  • Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
  • Central Subanen: “wise-good” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )
  • Xicotepec De Juárez Totonac: “live well”
  • Mezquital Otomi: “goodness before the face of God” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Eastern Huasteca Nahuatl: “the result of heart-straightening” (source: Nida 1947, p. 224)
  • Eastern Highland Otomi: “entirely good” (when referred to God), “do good” or “not be a debtor as God sees one” (when referred to people)
  • Carib: “level”
  • Tzotzil: “straight-hearted”
  • Ojitlán Chinantec: “right and straight”
  • Yatzachi Zapotec: “walk straight” (source for this and four previous: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Makonde: “doing what God wants” (in a context of us doing) and “be good in God’s eyes” (in the context of being made righteous by God) (note that justify / justification is translated as “to be made good in the eyes of God.” (source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Aari: The Pauline word for “righteous” is generally rendered by “makes one without sin” in the Aari, sometimes “before God” is added for clarity. (Source: Loren Bliese)
  • North Alaskan Inupiatun: “having sin taken away” (Source: Nida 1952, p. 144)
  • Nyamwezi: wa lole: “just” or “someone who follows the law of God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Venda: “nothing wrong, OK” (Source: J.A. van Roy in The Bible Translator 1972, p. 418ff. )
  • Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).
  • Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)
  • German New Testament translation by Berger / Nord (publ. 1999): Gerechtheit, a neologism to differentiate it from the commonly-used Gerechtigkeit which can mean “righteousness” but is more often used in modern German as “fairness” (Berger / Nord especially use Gerechtheit in Letter to the Romans) or Gerechtestun, also a neologism, meaning “righteous deeds” (especially in Letter to the Ephesians)
  • “did what he should” (Eastern Highland Otomi)
  • “a clear man, good [man]” (Mairasi) (source: Enggavoter 2004)

See also respectable, righteous, righteous (person), devout, and She is more in the right(eous) than I.

complete verse (Deuteronomy 4:8)

Following are a number of back-translations as well as a sample translation for translators of Deuteronomy 4:8:

  • Kupsabiny: “And again, there is no other community even if it is very big that has regulations and laws of truth which are like these that I am teaching you today.” (Source: Kupsabiny Back Translation)
  • Newari: “Does any other great nation have righteous decrees and laws as correct as the decrees that I am giving you today?” (Source: Newari Back Translation)
  • Hiligaynon: “And there is no other mighty nation that has commands and statutes/regulations which are like what I am teaching to you (plur.) today.” (Source: Hiligaynon Back Translation)
  • English: “And there is no other nation, even if it is a great nation, that has laws that are as just/fair as the laws that I am telling to you today.” (Source: Translation for Translators)

teaching / law (of God) (Japanese honorifics)

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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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-oshie (みおしえ) or “teaching (of God)” in the referenced verses.

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

See also law.

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 Deuteronomy 4:8

This is another rhetorical question, whose answer is “None.” It may be a good idea to translate it as an emphatic statement of fact: “And there is surely no other great nation….”

Statutes and ordinances: see 4.1.

Righteous: applied to laws, “fair, right, just.”

All this law: or “this entire Law.” The Hebrew noun torah is related to the verb “to teach”; but the translation of the noun in the Septuagint by the Greek noun “law” has been carried over into the LatinVulgate and major European languages, including English. Most standard translations still use “law,” but Biblia Dios Habla Hoy here has “teaching,” and New Jewish Publication Society’s Tanakh translates “as perfect as all this Teaching.” Revised English Bible has “code of laws,” and New International Version “this body of laws.” Translators must determine whether the use of “law” is so deep-seated that another word such as “teaching” is not practical, and also whether the use of “law” gives the correct sense for readers in their language. Whatever the initial use and meaning of the Hebrew noun torah, at the time Deuteronomy was written the Torah was, in fact, Israel’s code of laws. A translation like “has rules and regulations as fair as all this law” maintains the repetition of the Hebrew (see Revised Standard Version) but will be too wordy in many languages. Good News Translation reduces the repetition with “No other nation … has laws so just as those that I have taught you today,” while Contemporary English Version has “… has laws that are as fair as the ones I have given you.” If their languages do not have a number of different terms for “rules and regulations” like the Hebrew, translators are advised to follow Good News Translation or Contemporary English Version.

Which I set before you this day: Moses is doing this orally, of course, not in writing, so the translation can be “this law [or, these laws] that I am giving you today” (so Nova Tradução na Linguagem de Hoje; also New Jerusalem Bible, Revised English Bible, New Revised Standard Version).

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .