Following are a number of back-translations of James 2:20:
Uma: “We are very stupid, relatives, if we say that it is enough to just believe dry [i.e., without an appropriate response] in God while not having our good behavior. There is no point to faith that is like that.” (Source: Uma Back Translation)
Yakan: “How dull/stupid you (sing.) are. Don’t you (sing.) understand that there is no use in the trust of a person if he only believes but doesn’t have good works?” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “A person like that really doesn’t know how to think. I will teach you that as for our faith, if it cannot be perceived by means of good works, it cannot free us from punishment.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Oh you (sing.) stupid/dense person! Must I absolutely confirm to you (sing.) that faith is of no value/use if there are no good deeds as evidence of it?” (Source: Kankanaey Back Translation)
Tagbanwa: “Is there someone there still lacking in understanding/wisdom? Is it still necessary for me to explain that his believing really is worthless as long as there’s nothing he is doing which testifies that he belongs to the Lord?” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You are without reason. Don’t you know that a faith which isn’t accompanied by any good means that the person doesn’t really believe?” (Source: Tenango Otomi Back Translation)
Translations of the Greek pistis and its various forms that are typically translated as “faith” in English (itself deriving from Latin “fides,” meaning “trust, faith, confidence, reliance, credence”) and “believe” (from Old English belyfan: “to have faith or confidence in a person”) cover a wide range of approaches.
Bratcher and Nida say this (1961, p. 38) (click or tap here to read more):
“Since belief or faith is so essentially an intimate psychological experience, it is not strange that so many terms denoting faith should be highly figurative and represent an almost unlimited range of emotional ‘centers’ and descriptions of relationships, e.g. ‘steadfast his heart’ (Chol), ‘to arrive on the inside’ (Chicahuaxtla Triqui), ‘to conform with the heart’ (Uab Meto), ‘to join the word to the body’ (Uduk), ‘to hear in the insides’ (or ‘to hear within one’s self and not let go’ — Nida 1952) (Laka), ‘to make the mind big for something’ (Sapo), ‘to make the heart straight about’ (Mitla Zapotec), ‘to cause a word to enter the insides’ (Lacandon), ‘to leave one’s heart with’ (Baniwa), ‘to catch in the mind’ (Ngäbere), ‘that which one leans on’ (Vai), ‘to be strong on’ (Shipibo-Conibo), ‘to have no doubts’ (San Blas Kuna), ‘to hear and take into the insides’ (Kare), ‘to accept’ (Pamona).”
Following is a list of (back-) translations from other languages (click or tap here to read more):
Limos Kalinga: manuttuwa. Wiens (2013) explains: “It goes back to the word for ‘truth’ which is ‘tuttuwa.’ When used as a verb this term is commonly used to mean ‘believe’ as well as ‘obey.'”
Ngiemboon: “turn one’s back on someone” (and trusting one won’t be taken advantage of) (source: Stephen Anderson in Holzhausen 1991, p. 42)
Mwera uses the same word for “hope” and “faith”: ngulupai (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Yala: ɔtū che or “place heart” (in John 5:24; 5:45; 6:35; 6:47; 12:36; 14:1); other translations include chɛ̄ or “to agree/accept” and chɛ̄ku or “to agree with/accept with/take side with” (source: Linus Otronyi)
Matumbi: niu’bi’lyali or “believe / trust / rely (on)” and imani or “religious faith” (from Arabic īmān [إيما]) (source: Pioneer Bible Translators, project-specific notes in Paratext)
Ebira: “place one’s liver on something” (source: Scholz /Scholz 2015, p. 60)
Barí: a word related to standing in a hammock. Bruce Olson (1972, p. 159f.) tells this story — click or tap here to read more)
One evening, though, Bobby began to ask questions. We were sitting around a fire. The light flickered over him. His face was serious.
‘How can I walk on Jesus’ trail?’ he asked. ‘No Motilone [speakers of Barí] has ever done it. It’s a new thing. There is no other Motilone to tell how to do it.’
I remembered the problems I had had as a boy, how it sometimes appeared impossible to keep on believing in Jesus when my family and friends were so opposed to my commitment. That was what Bobby was going through.
‘Bobby,’ I said, ‘do you remember my first Festival of the Arrows, the first time I had seen all the Motilones gathered to sing their song?’ The festival was the most important ceremony in the Motilone culture.
He nodded. The fire flared up momentarily and I could see his eyes, staring intently at me.
‘Do you remember that I was afraid to climb in the high hammocks to sing, for fear that the rope would break? And I told you that I would sing only if I could have one foot in the hammock and one foot on the ground?’
‘Yes, Bruchko.’
‘And what did you say to me?’
He laughed. ‘I told you you had to have both feet in the hammock. ‘You have to be suspended,’ I said.’
‘Yes,’ I said. ‘You have to be suspended. That is how it is when you follow Jesus, Bobby. No man can tell you how to walk His trail. Only Jesus can. But to find out you have to tie your hammock strings into Him, and be suspended in God.’
Bobby said nothing. The fire danced in his eyes. Then he stood up and walked off into the darkness.
The next day he came to me. ‘Bruchko,’ he said, ‘I want to tie my hammock strings into Jesus Christ. But how can I? I can’t see Him or touch Him.’
‘You have talked to spirits, haven’t you?’
‘Oh,’ he said. ‘I see now.’
The next day he had a big grin on his face. ‘Bruchko, I’ve tied my hammock strings into Jesus. Now I speak a new language.’
I didn’t understand what he meant. ‘Have you learned some of the Spanish I speak?’
He laughed, a clean, sweet laugh. ‘No, Bruchko, I speak a new language.’
Then I understood. To a Motilone, language is life. If Bobby had a new life, he had a new way of speaking. His speech would be Christ-oriented.
Awabakal: ngurruliko: “to know, to perceive by the ear” (as distinct from knowing by sight or by touch — source: Lake, p. 70) (click or tap here to read more)
“[The missionary translator] Lancelot Threlkeld learned that Awabakal, like many Australian languages, made no distinction between knowing and believing. Of course the distinction only needs to be made where there are rival systems of knowing. The Awabakal language expressed a seamless world. But as the stress on ‘belief’ itself suggests, Christianity has always existed in pluralist settings. Conversion involves deep conviction, not just intellectual assent or understanding. (…) Translating such texts posed a great challenge in Australia. Threlkeld and [his indigenous colleague] Biraban debated the possibilities at length. In the end they opted not to introduce a new term for belief, but to use the Awabakal ngurruliko, meaning ‘to know, to perceive by the ear,’ as distinct from knowing by sight or by touch.”
Language in southern Nigeria: a word based on the idiom “lose feathers.” Randy Groff in Wycliffe Bible Translators 2016, p. 65 explains (click or tap here to read more):
What does losing feathers have to do with faith? [The translator] explained that there is a species of bird in his area that, upon hatching its eggs, loses its feathers. During this molting phase, the mother bird is no longer able to fly away from the nest and look for food for her hungry hatchlings. She has to remain in the nest where she and her babies are completely dependent upon the male bird to bring them food. Without the diligent, dependable work of the male bird, the mother and babies would all die. This scenario was the basis for the word for faith in his language.
Teribe: mär: “pick one thing and one thing only” (source: Andy Keener)
Tiv: na jighjigh: “give trust” (source: Andy Warren-Rothlin)
Luba-Katanga: Twi tabilo: “echo” (click or tap here to read more)
“Luba-Katanga word for ‘Faith’ in its New Testament connotation is Twi tabilo. This word means ‘echo,’ and the way in which it came to be adapted to the New Testament meaning gives a very good idea of the way in which the translator goes to work. One day a missionary was on a journey through wild and mountainous country. At midday he called his African porters to halt, and as they lay resting in the shade from the merciless heat of the sun. an African picked up a stone and sent it ricocheting down the mountain-side into the ravine below. After some seconds the hollow silence was broken by a plunging, splashing sound from the depths of the dark river-bed. As the echo died away the African said in a wondering whisper ‘Twi tabilo, listen to it.’ So was a precious word captured for the service of the Gospel in its Luba Christian form. Twi tabilo — ‘faith which is the echo of God’s voice in the depths of human sinful hearts, awakened by God Himself, the answer to his own importunate call.’ The faith that is called into being by the divine initiative, God’s own gift to the responsive heart! (Source: Wilfred Bradnock in The Bible Translator 1953, p. 49ff. )
J.A. van Roy (in The Bible Translator 1972, p. 418ff. ) discusses how a translation of “faith” in a an earlier translation into Venda created difficult perceptions of the concept of faith (click or tap here):
The Venda term u tenda, lutendo. This term corresponds to the terms ho dumela (Southern Sotho), and ku pfumela (Tsonga) that have been used in these translations of the Bible, and means “to assent,” “to agree to a suggestion.” It is important to understand this term in the context of the character of the people who use it.
The way in which the Venda use this term reveals much about the priority of interpersonal relationships among them. They place a much higher priority on responding in the way they think they are expected to respond than on telling the truth. Smooth interpersonal relationships, especially with a dominant individual or group, take precedence over everything else.
It is therefore regarded as bad form to refuse directly when asked for something one does not in fact intend to give. The correct way is to agree, u tenda, and then forget about it or find some excuse for not keeping to the agreement. Thus u tenda does not necessarily convey the information that one means what one says. One can tenda verbally while heartily disagreeing with the statement made or having no intention whatsoever to carry out what one has just promised to do. This is not regarded as dishonesty, but is a matter of politeness.
The term u sokou tenda, “to consent reluctantly,” is often used for expressing the fatalistic attitude of the Venda in the face of misfortune or force which he is unable to resist.
The form lutendo was introduced by missionaries to express “faith.”
According to the rules of derivations and their meanings in the lu-class, it should mean “the habit of readily consenting to everything.” But since it is a coined word which does not have a clearly defined set of meanings in everyday speech, it has acquired in church language a meaning of “steadfastness in the Christian life.” Una lutendo means something like “he is steadfast in the face of persecution.” It is quite clear that the term u tenda has no element of “trust” in it. (…)
In “The Christian Minister” of July 1969 we find the following statement about faith by Albert N. Martin: “We must never forget that one of the great issues which the Reformers brought into focus was that faith was something more than an ‘assensus,’ a mere nodding of the head to the body of truth presented by the church as ‘the faith.’ The Reformers set forth the biblical concept that faith was ‘fiducia.’ They made plain that saving faith involved trust, commitment, a trust and commitment involving the whole man with the truth which was believed and with the Christ who was the focus of that truth. The time has come when we need to spell this out clearly in categorical statements so that people will realize that a mere nodding of assent to the doctrines that they are exposed to is not the essence of saving faith. They need to be brought to the understanding that saving faith involves the commitment of the whole man to the whole Christ, as Prophet, Priest and King as he is set forth in the gospel.”
We quote at length from this article because what Martin says of the current concept of faith in the Church is even to a greater extent true of the Venda Church, and because the terms used for communicating that concept in the Venda Bible cannot be expected to communicate anything more than “a mere nodding of assent”. I have during many years of evangelistic work hardly ever come across a Venda who, when confronted with the gospel, would not say, Ndi khou tenda, “I admit the truth of what you say.” What they really mean when saying this amounts to, “I believe that God exists, and I have no objection to the fact that he exists. I suppose that the rest of what you are talking about is also true.” They would often add, Ndi sa tendi hani-hani? “Just imagine my not believing such an obvious fact!” To the experienced evangelist this is a clear indication that his message is rejected in so far as it has been understood at all! To get a negative answer, one would have to press on for a promise that the “convert” will attend the baptism class and come to church on Sundays, and even then he will most probably just tenda in order to get rid of the evangelist, whether he intends to come or not. Isn’t that what u tenda means? So when an inexperienced and gullible white man ventures out on an evangelistic campaign with great enthusiasm, and with great rejoicing returns with a list of hundreds of names of persons who “believed”, he should not afterwards blame the Venda when only one tenth of those who were supposed to be converts actually turn up for baptismal instruction.
Moreover, it is not surprising at all that one often comes across church members of many years’ standing who do not have any assurance of their salvation or even realise that it is possible to have that assurance. They are vhatendi, “consenters.” They have consented to a new way of life, to abandoning (some of) the old customs. Lutendo means to them at most some steadfastness in that new way of life.
The concept of faith in religion is strange to Africa. It is an essential part of a religion of revelation such as Christianity or Islam, but not of a naturalistic religion such as Venda religion, in which not faith and belief are important, but ritual, and not so much the content of the word as the power of it.
The terms employed in the Venda Bible for this vital Christian concept have done nothing to effect a change in the approach of the Venda to religion.
It is a pity that not only in the Venda translation has this been the case, but in all the other Southern Bantu languages. In the Nguni languages the term ukukholwa, “to believe a fact,” has been used for pisteuo, and ukholo, the deverbative of ukukholwa, for pistis. In some of the older Protestant translations in Zulu, but not in the new translation, the term ithemba, “trust”, has been used.
Some languages, including Santali, have two terms — like English (see above) — to differentiate a noun from a verb form. Biswạs is used for “faith,” whereas pạtiạu for “believe.” R.M. Macphail (in The Bible Translator 1961, p. 36ff. ) explains this choice: “While there is little difference between the meaning and use of the two in everyday Santali, in which any word may be used as a verb, we felt that in this way we enriched the translation while making a useful distinction, roughly corresponding to that between ‘faith’ and ‘to believe’ in English.”
Likewise, in Noongar, koort-karni or “heart truth” is used for the noun (“faith”) and djinang-karni or “see true” for the verb (“believe”) (source: Warda-Kwabba Luke-Ang).
Do you want to be shown…?: starting at this verse James proceeds to give two illustrations from the Old Testament to demonstrate that faith without action is useless.
He addresses his imaginary opponent as you shallow man, literally “you empty[-headed] person.” Here the term “empty” suggests deficiency in understanding, meaning “senseless” or “foolish.” It is a word of contempt and may be translated as “you stupid person!” Here the word man is to be taken as inclusive. This is reflected in renderings like “You fool!” (Good News Translation; so also Revised English Bible) and “you senseless person” (New Revised Standard Version).
Do you want to be shown is literally “Do you want to know?” meaning “Do you want proof?” (Goodspeed, Barclay, New American Bible). The content of what James’ opponent needs to be shown is that faith apart from works is barren. The same thought has already appeared several times. Faith without action is defined as of “no profit” in verse 14, “dead” in verse 17, and here as barren, which is literally “no work,” and therefore “ineffective,” “inactive,” or “unproductive.” We may observe a play on words here: “Faith without works is no work.” This statement sums up the main point of the entire section. Another way to render this question is “Do you want me to show you that it is useless to claim to believe in Jesus Christ, but not do good deeds?” However, since this is an entirely hypothetical situation, it may also be expressed as a strong statement: “Surely you don’t want me to have to show you that … if you do not do kind deeds.”
An alternative translation model for this verse may be:
• You stupid person! Surely you don’t want me to have to show you that it is of no use for you to claim to believe in Christ, if you do not do kind deeds.
Quoted with permission from Loh, I-Jin and Hatton, Howard A. A Handbook on The Letter from James. (UBS Handbook Series). New York: UBS, 1997. For this and other handbooks for translators see here .
In this paragraph, James gave two examples to show his readers that faith without deeds is useless. He used the examples of Abraham and Rahab from the Old Testament. He argued that it was because of their deeds that both Abraham and Rahab were declared righteous by God.
Throughout section 2:14–26, James was contrasting faith without deeds (for example, 2:14, 2:17, 2:18) with faith demonstrated by deeds (2:18). In this paragraph, when James said that Abraham was declared to be righteous “by deeds,” it does not mean by deeds alone. It is implied that Abraham had faith and that this faith was demonstrated by deeds. You may want to put some of this information in the translation or in a footnote. Some suggestions are in the notes on “for what he did” (2:21b) and “by his deeds” (2:24b).
2:20
O foolish man, do you want evidence that faith without deeds is worthless?: This is a rhetorical question. It has two functions. First, it is a rebuke. James was rebuking anyone who thought that it was possible to have true faith without doing good deeds. The second function of this rhetorical question is to introduce the examples that James was about to give from the Old Testament (2:21–25).
Some ways to translate this rebuke are:
• As a rhetorical question. For example:
You fool! Do you have to be shown that faith which does nothing is useless? (God’s Word)
• As a statement. For example:
You fool! Surely you do not need me to show you that faith without good deeds is worthless.
-or-
You fool! I will prove/show to you that faith without good deeds is useless. Here are two examples.
Translate this rebuke in a way that is natural in your language.
2:20a
O foolish man: The Greek word that the Berean Standard Bible translates as foolish literally means “empty.” Here it is used figuratively to describe a person who has “empty” thoughts. In other words, it is a person who does not think wisely and correctly. This person could be a man or a woman.
In this verse, James rebuked the person who disagreed with him. So in Greek, the pronoun man is singular. However, James was also rebuking anyone who believed that it was possible to have faith without good deeds. So, in some languages, it will be more natural to use the plural form “men” or “people” here.
Use a term that is natural in your language for a mild rebuke.
Some other ways to translate this phrase are:
You stupid person
-or-
You crazy/mad people
-or-
You(sing) are not thinking carefully
-or-
You(plur) are not being wise
-or-
Do you still not understand?
do you want evidence: The Greek phrase that the Berean Standard Bible translates as do you want evidence is literally “do you want to know?” Some other ways to translate this phrase are:
Do you want to be shown (Good News Translation)
-or-
Must you be shown (New Century Version)
-or-
Do you have to be told (Revised English Bible)
-or-
Do I need to show/tell you
-or-
Can’t you see (New Living Translation (2004 Revision))
2:20b
faith without deeds is worthless: In Greek, the words faith and deeds are nouns. In some languages, it may be more natural to translate these nouns as verbs. For example:
If you believe in Jesus but do no good to show it, what use is that?
-or-
it’s useless to believe if you do not do any good to prove it.
deeds: The word deeds is the same word that occurs in 2:14c.
worthless: The Greek word that the Berean Standard Bible translates as worthless here means “without results,” or “unproductive.” (The Greek manuscript copies do not all agree at this point. The modern English versions translate a word that means useless, while King James Version and footnotes in Good News Translation and New International Version (2011 Revision) follow one that means “dead.” There is not much difference in the meaning, but it is recommended that you follow the UBS Handbook Greek text and the reading “useless.”) Some other ways to translate this word are:
futile (Revised English Bible)
-or-
worth nothing (New Century Version)
-or-
is of no value/use
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.
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®).
Leave a Reply
You must be logged in to post a comment.