29Let no evil talk come out of your mouths but only what is good for building up, as there is need, so that your words may give grace to those who hear.
The Greek that is translated as “building up” in many English versions is translated in Chol with a term that specifically indicates to make others better (here and elsewhere, in their faith in Christ). (Source: Robert Bascom)
In Huehuetla Tepehua it is translated as “have more confidence in Christ,” in Chicahuaxtla Triqui as “cause that their hearts grow strong with reference to the way of God,” in Yatzachi Zapotec as “to become stronger in their faith,” and in Central Tarahumara as “so that they can believe better yet.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
The Greek in Ephesians 4:29 that is translated as “Let no evil talk come out of your mouths” or similar in English is translated in Muna as “In your speech, do not use rude/foul words.”
René van den Berg explains: “It is very impolite in Muna to mention someone’s mouth (wobha) or tongue (lela). The words themselves are not taboo or obscene, but in combination with a possessor they are frowned upon and should be avoided. In fact, if you want to abuse someone, you should refer to his or her mouth or tongue. The implications for translation are obvious (…). [Sometimes] ‘mouth’ was replaced by ‘lips’ (wiwi), a perfectly acceptable term, even when possessed.”
“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)
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)
the Germandas 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 Palikataññuta (“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
Following are a number of back-translations of Ephesians 4:29:
Uma: “Don’t let there be evil words spoken from our lips. Rather speak words that help and strengthen others’ hearts, like is appropriate. Words like that bring goodness to people who hear.” (Source: Uma Back Translation)
Yakan: “Don’t speak bad things but speak only good words and words that encourage the liver and words that hit-the-mark/are correct for the good of those who listen to you.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “It’s necessary that your speaking is not filthy, but rather you must speak words which will give help to the faith of your companions, so that those who listen to you might find great value according to what they need in what you say.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “You ought not to speak even a little evil, but rather what you are only to speak is what will help and strengthen the minds of those who listen according to what each one needs so that it will be-to-his-betterment.” (Source: Kankanaey Back Translation)
Tagbanwa: “It’s necessary also that your mouths will not emit (lit. be exited by) harsh-speech, but rather wholly what is good which is a means-of-making-firm the belief of others and (that which is) able to help them with whatever they need.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Do not speak any kind of bad words. Rather you must speak the good word, that word which will do good to the people who hear it.” (Source: Tenango Otomi Back Translation)
Illustration by Horst Lemke (1922-1985) for the GermanGute Nachricht für Sie – NT68, one of the first editions of the Good News Bible in German of 1968. Lemke was a well-known illustrator who illustrated books by Erich Kästner , Astrid Lindgren and many others.
The writer here takes up the matter of conversation; he forbids harmful words, literally “every rotten word.” The adjective is used literally of spoiled fish (Matt 13.48) and of rotten fruit (Matt 12.33; Luke 6.43). This means not simply idle talk that is normally neutral, but evil, filthy “foul talk” (Jerusalem Bible), “bad language” (New English Bible). It may be difficult to speak of harmful words, since words themselves do not appear to be harmful in the sense of causing direct physical harm to people. Sometimes, however, one can speak of “words that cause trouble” or even “words that are only bad.”
What follows in Greek is literally “but if (there is) any good (word) for building up of need.” This good language is the kind that builds up; it is helpful, constructive, beneficial. Helpful words may be “words that do good for people.” In some cases, however, one cannot use a term which specifies merely isolated words. What is meant are statements. The first part of verse 29 may be translated as “Do not say what causes harm but only say what is good for people” or “What you say must not be something which causes something bad but what you say must be that which causes something good.” Then the phrase the kind that build up may be rendered as “that which does good to people” or “that which helps people.”
Provide what is needed is an attempt to give the force of the genitive “of the need” but is not very clear. New International Version “for building others up according to their needs” is better. It means that the language should be appropriate to the occasion (Revised Standard Version “as fits the occasion”). It should meet the needs of those with whom one is speaking, or the need of the occasion, whatever the occasion requires; compare Field’s proposal: “that which is good for the improvement of the occasion.”
Do good translates the Greek “give a grace,” “confer a benefit.” The Greek word for “grace” usually has, as Abbott notes, “a specially spiritual meaning” in the New Testament, and this aspect can be represented here by “bring a blessing” (New English Bible), “will be a blessing” (Goodspeed).
Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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