The Hebrew and Greek that is translated into English as “the wrath of God” or “God’s anger” has to be referred to in Bengali as judgment, punishment or whatever fits the context. In Bengali culture, anger is by definition bad and can never be predicated of God. (Source: David Clark)
Translations in other languages:
Quetzaltepec Mixe: “translated with a term that not only expresses anger, but also punishment” (source: Robert Bascom)
Western Bukidnon Manobo: “the coming punishment of God on mankind” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “God’s fearful/terrible future punishing of people” (source: Kankanaey Back Translation)
Tagbanwa: “the coming anger/hatred of God” (source: Tagbanwa Back Translation)
Tenango Otomi: “the punishment which will come” (source: Tenango Otomi Back Translation)
Bariai: “God’s action of anger comes forth in the open” (source: Bariai Back Translation)
Mairasi: “His anger keeps increasing (until it will definitely arrive)” (source: Enggavoter 2004)
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) is used as in mi-ikari (御怒り) or “wrath (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
The Hebrew and Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil, in Mairasi as “Jew’s Rest Day,” in Quiotepec Chinantec as “day when people of Israel rested,” in Shilluk as “day of God,” in Obolo as Usen Mbuban or “Holy Day,” and in Mandarin Chinese as ānxírì (安息日) or “rest day” (literally: “peace – rest – day”). (Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Quiotepec Chinantec: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene; Chinese: Jost Zetzsche)
In Matumbi it is translated as Sabato ya Ayahudi or “Sabbath of the Jews,” to distinguish it from the Islamic Sabbath (which is Friday) or the Christian Sabbath (which is Sunday). (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak / ថ្ងៃឈប់សំរាក). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honor of Yahweh as the Creator), the committee for the Today’s Khmer Version (publ. 2005) decided to keep the Hebrew word and use its transliterated form Thgnai Sabath (ថ្ងៃសប្ប័ទ). “The Buddhist word Thngai Seil ‘day of merits’ used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original). Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation ‘Sabbath’ into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”
In French Sign Language it is translated with a sign that depicts closing of the blinds of a store:
The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)
Bratcher / Nida (1961) say this:
“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo (Dinė)), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”
In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).
For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”
For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:
Bau cha r (បូជាចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.
The Hebrew and Greek that is translated as “tabernacle” in English is translated in San Blas Kuna as “house of prayer that can be carried.” (Source: Ronald Ross)
In Bandi it is translated as “holy sitting place.” The “sitting place for the Bandi is where you live.” Therefore the tabernacle is the place where God lived. (Source: Becky Grossmann in this newsletter )
In Vidunda it is translated as “God’s tent” (source: Pioneer Bible Translators, project-specific translation notes in Paratext) and in Tibetan as gur mchog (གུར་མཆོག) or “perfect tent” (source: gSungrab website )
In American Sign Language it is translated with with a sign for “tent” combined with a sign referring to the outer court surrounding the tent (see Exodus 27:9 and following). (Source: Ruth Anna Spooner, Ron Lawer)
“Tabernacle” in American Sign Language, source: Deaf Harbor
The Hebrew text of Lamentations 1-4 uses acrostics, a literary form in which each verse is started with one of the successive 22 letters of the Hebrew alphabet. According to Brenda Boerger (in Open Theology 2016, p. 179ff. ) there are three different reasons for acrostics in the Hebrew text: “for ease of memorization,” the representation “of the full breadth and depth of a topic, all the way from aleph to taw (tav),” and the perception of “the acrostic form as aesthetically attractive.” (p. 191)
While most translations mention the existence of an acrostic in a note or a comment, few implement it in their translation. One such exception is the DanishBibelen på Hverdagsdansk (publ. 1985, rev. 2015 et al.).
Click or tap here for Lamentations 2 in Danish
1 Ak, som en sort og truende tordensky lå Herrens vrede over Jerusalem.
Israels himmelske herlighed ligger knust i støvet.
End ikke Herrens eget tempel blev forskånet for hans vrede.
2 Befolkningen i Juda blev nådesløst jaget fra hus og hjem.
Herren nedbrød i sin vrede hver eneste befæstet by.
Han ødelagde hele kongeriget til skam for dets ledere.
3 Den samlede israelitiske hær blev løbet over ende.
Herren trak sin beskyttende hånd væk, da fjenden angreb.
Hans vrede hærgede landet som en fortærende ild.
4 Eliten blandt landets ungdom blev dræbt.
Herren blev vores fjende og gjorde det af med os.
Han udgød sin vrede over Jerusalems indbyggere.
5 Fjenderne viste sig at være sendt af Herren.
De ødelagde alle paladser og fæstninger i landet
og skabte sorg og smerte overalt i Juda.
6 Grundlaget for at holde sabbat og højtid forsvandt,
da Herren nedrev sit tempel, som var det et skur.
Han forstødte i vrede både konger og præster.
7 Han forkastede sit alter, forlod sit tempel,
lod fjenderne nedbryde palads og bymur.
De jublede i templet som på en højtidsdag.
8 Intet i Jerusalem undgik ødelæggelsens svøbe.
Herren havde besluttet, at bymuren skulle falde.
Alle fæstningsværker og tårne blev lagt i ruiner.
9 Jerusalems portslåer blev smadret og portene splintret.
Kongen og landets ledere blev ført bort til et fremmed land.
Toraen bliver glemt og profetisk åbenbaring er forbi.
10 Klædt i sæk og med aske på hovedet
sidder de tilbageblevne ledere tavse på jorden.
De unge kvinder går nedbøjede omkring.
11 Lidelsen er ikke til at bære, mine tårer er brugt op.
Mit hjerte er knust ved at se mit folks smerte.
Børn og spædbørn dør af sult midt på gaden.
12 „Mad! Vand!” klager de små og besvimer.
De falder om som sårede soldater i byens gader.
Langsomt dør de i armene på deres mødre.
13 Nøden og pinen i byen er ufattelig.
Åh, Jerusalem, din trøstesløse sorg er uden sidestykke.
Det er umuligt at lindre din grænseløse smerte.
14 Ordene I hørte fra jeres såkaldte profeter, var falske.
Hvis de havde påtalt jeres synd i stedet for at lyve,
havde I måske kunnet undgå denne frygtelige skæbne.
15 På vejen uden for byen går folk nu forbi og råber hånligt:
„Er det den by, man kaldte verdens skønneste?
Den skulle ellers have bragt glæde til hele jorden.”
16 Raseriet står malet i deres ansigter, mens de håner dig:
„Endelig kom Jerusalem ned med nakken!
Det har vi set frem til meget længe.”
17 Så fik Herren til sidst gjort alvor af sin trussel.
Han gennemførte uden skånsel den straf, han havde lovet.
Han gav fjenderne sejr og lod dem tage æren for det.
18 Tårerne skal strømme som en flod dag og nat.
Græd øjnene ud af hovedet, Jerusalem, råb til Herren.
Lad selv dine nedbrudte mure hulke af gråd.
19 Udgyd dine tårer for Herren natten igennem.
Løft hænderne og bønfald ham om at redde dine indbyggere,
som er ved at dø af sult i dine gader.
20 „Vær nådig, Herre,” råber Jerusalem. „Stands denne frygtelige straf.
Skal mødre virkelig spise deres egne børn, som sad på deres skød?
Skal præster og profeter myrdes i dit hellige tempel?
21 Yngre så vel som ældre ligger døde i gadens snavs.
Både unge mænd og piger blev hugget ned af sværdet.
Herre, du slog dem i din vrede og uden barmhjertighed.
22 Ødelæggeren skabte rædsel overalt, så alle måtte smage din vrede.
Du inviterede mine fjender til at komme, som var det en festdag.
Fjenden dræbte alle mine kære, som var født og opvokset hos mig.”
The English Bible translation by Ronald Knox (publ. 1950) maintains most Hebrew acrostics (even though Knox’s translation itself is based on the Latin text of the Vulgate rather than the Hebrew):
1 Alas, what mantle of cloud is this, the divine anger has thrown over unhappy Sion? The pride of Israel cast down from heaven to earth; the ground where the Lord’s feet once rested, now, in his anger, forgotten?
2 Blessed abodes of Jacob, by the Lord’s unsparing vengeance engulfed; towers that kept Juda inviolable hurled to the ground in ruin; kingdom and throne dragged in the dust!
3 Crushed lay all the defences of Israel, under his displeasure; failed us, at the enemy’s onset, the protection of his right hand; Jacob must be hedged about, as by flames of a consuming fire.
4 Deadly his bent bow, steady the play of his right hand assailing us; all that was fairest in poor Sion’s dwelling-place needs must perish, under the fiery rain of his vengeance.
5 Enemies he counts us, and has engulfed the whole of Israel in ruin; gone the palaces, gone the strongholds; Alas, poor Sion! weeps man, weeps maid, with cowed spirits.
6 Fallen, as it had been some garden shed, his own tabernacle; his own trysting-place with men he would pull down! Feast-day and sabbath should be forgotten in Sion; for king and priest, only anger and scorn.
7 Grown weary of his altar, from his own sanctuary turning away in abhorrence, the Lord has given up yonder embattled towers to the enemy; their cries ring through the temple like shout of holiday.
8 Heedfully the Lord went about his work, to strip the inviolable city of her walls; exact his measuring-line, busy his hand with the task of overthrow, till wall and rampart should lament their common ruin.
9 Idly the gates of her sag towards earth, bars riven and rent; king and chieftain are far away, exiled among the heathen; tradition is dead, nor any prophet learns, in vision, the Lord’s will.
10 Jerusalem’s aged folk sit there in the dust, dumb with sorrow; dust scattered over their heads, and sackcloth their garb; never a maid shall you see but has her head bowed down to earth.
11 Keen anguish for the overthrow of an unhappy race, that dims eye with tears, that stirs my being to its depths, as my heart goes out in boundless compassion! Child and babe lie fainting in the streets.
12 Listen, how they ask where all the bread and wine is gone to! Wound they have none, yet there in the open streets you shall see them faint away, sighing out their lives on their mothers’ bosoms.
13 Might I but confront thee with such another as thyself! What queen so unhappy as Jerusalem, what maid as Sion desolate? How shall I comfort thee? Sea-deep is thy ruin, and past all cure.
14 Never a true vision or a wise thy prophets have for thee, never shew thee where thy guilt rests, and urge thee to repentance; lies and lures are all the burden of their revealing.
15 Openly the passers-by deride thee, poor maid; clap hands, and hiss, and wag their heads at thee; So much, they cry, for the city that was once the nonpareil of beauty, pride of the whole earth!
16 Pale envy mops and mows at thee; how they hiss and gnash their teeth! Now to prey on her carrion! What fortune, that we should have lived to see this day, so long looked for in vain!
17 Quit is the Lord of his oath taken in times past; all his purpose is fulfilled; for thee, ruin relentless, for thy bitter enemy, triumph and high achievement.
18 Round those inviolable defences, cry they upon the Lord in good earnest. Day and night, Sion, let thy tears stream down; never rest thou, never let that eye weary of its task.
19 Sleepless in the night-watches raise thy song; flow thy heart’s prayer unceasingly; lift ever thy hands in supplication for infant lives; yonder, at the street corner, they are dying of famine.
20 Think well, Lord, is there any other people of whom thou hast taken such toll? Shall woman eat her own child, so tiny, hands can still clasp it? In the Lord’s sanctuary, priest and prophet be slain?
21 Untended they lie on the bare earth, the young and the aged; maid and warrior slain by the sword! This day of thy vengeance was to be all massacre, thou wouldst kill unsparingly.
22 Vengeance this day all around me; what mustering of thy terrors, as for a solemn assembly! Escape is none, nor any remnant left; of all I fondled and fostered, the enemy has taken full toll. (Source )
Spanish has a different tradition of acrostics. It uses non-alphabetic acrostics where the first letters of each line (or verse) together form a word or phrase. In the Traducción en lenguaje actual (publ. 2002, 2004), the translators used the first letters of this chapter of Lamentation to spell out “POBRECITA DE TI, JERUSALEN” (“Poor you, little Jerusalem”) which also is the first line of this chapter of Lamentations (for more on the translation process of this, see Alfredo Tepox in The Bible Translator 2004, p. 233ff. ).
Click or tap here for Lamentations 2 in the Traducción en lenguaje actual
1 ¡Pobrecita de ti, Jerusalén!
Cuando Dios se enojó contigo,
derribó tu templo
y acabó con tu belleza.
Ni siquiera se acordó
de tu reino en este mundo.
2 Ofendido y enojado,
Dios destruyó por completo
todas las casas de Israel.
Derribó las fortalezas de Judá;
quitó al rey de su trono,
y puso en vergüenza a sus capitanes.
3 Borró Dios nuestro poder
cuando se enojó con nosotros.
Nos enfrentamos al enemigo,
pero Dios nos retiró su ayuda.
¡Todo Israel arde en llamas!
¡Todo lo destruye el fuego!
4 Rompió en mil pedazos
las casas de Jerusalén,
y acabó con nuestros seres queridos.
Como si fuera nuestro enemigo,
decidió quitarnos la vida;
su enojo fue como un fuego
que nos destruyó por completo.
5 El llanto por los muertos
se oye por todo Judá.
Dios parece nuestro enemigo,
pues ha acabado con nosotros.
¡Todas sus fortalezas y palacios
han quedado en ruinas!
6 Como quien derriba una choza,
Dios destruyó su templo.
Ya nadie en Jerusalén celebra
los sábados ni los días de fiesta.
Dio rienda suelta a su enojo
contra el rey y los sacerdotes.
7 Incitó al ejército enemigo
a conquistar Jerusalén,
y el enemigo gritó en su templo
como si estuviera de fiesta.
¡Dios ha rechazado por completo
su altar y su santuario!
8 Todos los muros y las rampas
son ahora un montón de escombros.
Dios decidió derribar
el muro que protegía a Jerusalén.
Todo lo tenía planeado;
¡la destruyó sin compasión!
9 ¡Adiós, maestros de la ley!
¡Adiós, profetas!
¡Dios ya no habla con nosotros!
El rey y los capitanes
andan perdidos entre las naciones.
La ciudad quedó desprotegida,
pues Dios derribó sus portones.
10 De luto están vestidos
los ancianos de Jerusalén.
En silencio se sientan en el suelo
y se cubren de ceniza la cabeza.
¡Las jóvenes de Jerusalén
bajan la cabeza llenas de vergüenza!
11 Estoy muy triste y desanimado
porque ha sido destruida mi ciudad.
¡Ya no me quedan lágrimas!
¡Siento que me muero!
Por las calles de Jerusalén
veo morir a los recién nacidos.
12 Tímidamente claman los niños:
«¡Mamá, tengo hambre!»;
luego van cerrando los ojos
y mueren en las calles,
en brazos de su madre.
13 Incomparable eres tú, Jerusalén;
¿qué más te puedo decir?
¿Qué puedo hacer para consolarte,
bella ciudad de Jerusalén?
Tus heridas son muy profundas;
¿quién podría sanarlas?
14 Jamás te dijeron la verdad;
los profetas te mintieron.
Si no te hubieran engañado,
ahora estarías a salvo.
Pero te hicieron creer en mentiras
y no señalaron tu maldad.
15 «¿En dónde quedó la hermosura
de la bella Jerusalén,
la ciudad más alegre del mundo?»
Eso preguntan al verte
los que pasan por el camino,
y se burlan de tu desgracia.
16 Rabiosos están tus enemigos,
y no dejan de hablar mal de ti.
Gritan en son de victoria:
«¡Llegó el día que habíamos esperado!
¡Hemos acabado con Jerusalén,
y hemos vivido para contarlo!»
17 Una vez, años atrás,
Dios juró que te destruiría,
y ha cumplido su palabra:
te destruyó sin compasión,
y permitió que tus enemigos
te vencieran y te humillaran.
18 Sí, bella Jerusalén,
deja que tus habitantes
se desahoguen ante Dios.
Y tú, no dejes de llorar;
¡da rienda suelta a tu llanto
de día y de noche!
19 Alza la voz y ruega a Dios
por la vida de tus niños,
que por falta de comida
caen muertos por las calles.
Clama a Dios en las noches;
cuéntale cómo te sientes.
Jerusalén
20 Las madres están por comerse
a los hijos que tanto aman.
Los sacerdotes y los profetas
agonizan en tu templo.
Piensa por favor, Dios mío,
¿a quién has tratado así?
21 En tu enojo les quitaste la vida
a los jóvenes y a los ancianos.
Mis muchachos y muchachas
cayeron muertos por las calles
bajo el golpe de la espada;
¡no les tuviste compasión!
22 Nadie quedó con vida
el día que nos castigaste;
fue como una gran fiesta
para el ejército enemigo:
murieron todos mis familiares,
¡nos atacaste por todos lados!
Following are a number of back-translations as well as a sample translation for translators of Lamentations 2:6:
Kupsabiny: “He ruined his House like a hut in the garden, he destroyed where he alone lived. The days are no longer when festivals were celebrated and also the Sabbath. He punished the rulers/kings together with the priests.” (Source: Kupsabiny Back Translation)
Newari: “He has destroyed his dwelling place as if it were a garden hut. He has destroyed his meeting place. He has stopped the holy festivals and sabbaths in Zion. He discontinued both king and priest in his very fierce anger.” (Source: Newari Back Translation)
Hiligaynon: “He destroyed her temple as-if- just -like a roofed-shelter/hut in the farm. He willed that the people of Jerusalem forget the set feasts and Days of Rest. In his fierce anger he rejected the kings and priests.” (Source: Hiligaynon Back Translation)
English: “He has caused his temple to be smashed as easily as if it was a shelter in a garden. He has caused us, his people, to forget all our sacred festivals and Sabbath days. He has caused our kings and priests to be rejected because he was extremely angry with them.” (Source: Translation for Translators)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
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