1Then I looked, and there was the Lamb, standing on Mount Zion! And with him were one hundred forty-four thousand who had his name and his Father’s name written on their foreheads.
The term that is translated as “lamb” in English is typically translated as “offspring of a sheep” in Ixcatlán Mazatec since there is no specific word for “lamb.” Since this could distract readers with thoughts of God being the sheep when the “lamb” refers to Jesus the translation into Ixcatlán Mazatec chose “little (individual) sheep” for those cases. (Source: Robert Bascom)
In Dëne Súline the native term for “lamb” directly translated as “the young one of an evil little caribou.” To avoid the negative connotation, a loan word from the neighboring South Slavey was used. (Source: NCEM, p. 70)
For the Kasua translation, it took a long process to find the right term. Rachel Greco (in The PNG Experience ) tells this story:
“To the Kasua people of Western Province, every four-legged animal is a pig. They call a horse a pig-horse, a cow, a pig-cow, and a sheep, a pig-sheep, because all of these animals have four legs, which is kopolo, or pig, in their language.
“When the translation team would translate the word, ‘sheep’ in the New Testament, they would translate it as ‘pig-sheep’. So when Jesus is referred to as the ‘Lamb,’ (John 1:29; Rev. 12:11; Rev. 17:14), they translated as ‘pig-sheep’ so that in John 1:29 it would read: ‘Behold, the pig-sheep of God.’
“When some members of the translation team attended the Translators Training Course, they had the opportunity to observe and study sheep for the first time. As they watched and learned more about the animals’ behavior, their understanding of these creatures—and God’s Word—rotated on its axis.
“Once during the course, Logan and Konni — the translation team’s helpers — were driving with the team to a Bible dedication when Amos, one of the team members, said passionately, ‘We can’t use the word kopolo in front of the word, ‘sheep’! Pigs know when they’re about to die and squeal and scream.’ The team had often watched villagers tie up pigs so they wouldn’t escape.
“’But,’ Amos said, ‘Jesus didn’t do that.’ The team had learned that sheep are quiet and still when death walks toward them. They had observed, as they translated the New Testament, the words of Isaiah 53 fulfilled: ‘Like a lamb led to the slaughter, he did not open his mouth.’ And now they understood what it meant. For this reason, the team decided not to put pig-sheep in the New Testament for the word ‘sheep,’ but used sheep-animal or, in their language, a:pele sipi.
“The Kasua translation team also chose to discard the word ‘pig’ before sheep because pigs are unclean animals to the Jews. The team knew that Jesus was called the ‘Lamb of God’ in the New Testament to show that he is unblemished and clean. Hopefully the Lord will open up the Kasua villagers’ eyes to these same truths about Jesus as they read of Him in their own language.”
Following are a number of back-translations of Revelation 14:1:
Uma: “After that, I saw something else, I saw the Lamb stand on top of Mount Sion. With him were his one hundred forty-four thousand followers, on their foreheads were written the name of the Lamb and the name of his Father.” (Source: Uma Back Translation)
Yakan: “Then I looked again. I saw the one called the Sheep standing there on the mountain Siyon. And very many people were there with him, one hundred and fortyfour thousand was their number. Those people had written on their foreheads the name of the Sheep and the name of his Father God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then I saw the mountain Zion, and there the young sheep was standing, and also there with him were the one hundred forty-four thousand people. As for these people, on their foreheads was written the name of the young sheep and the name also of his Father God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When I looked-from-a-distance again, why (particle indicating new discourse development) there was the Sheep standing on the mountain Zion, and there were also a hundred and forty four thousand people standing-with him on-whose-foreheads -were-written his name and also the name of his Father.” (Source: Kankanaey Back Translation)
Tagbanwa: “As I again looked, I saw the one referred to as Young Sheep, who was standing on the Hill of Sion. His companions were one hundred and forty four thousand people. Written on the foreheads of those people was the name of that Young Sheep and also the name of God who is his Father.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I looked again and I saw the Lamb standing on the mountain Zion. With him were one hundred and forty-four thousand people. These had written on their foreheads the name of the Lamb along with the name of his Father.” (Source: Tenango Otomi Back Translation)
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. ).
Before the time of Abraham at least five breeds of sheep had already been developed in Mesopotamia. From mummified remains (that is, preserved dead bodies) and ancient art it is also known that at least two different breeds had reached Egypt by about 2000 B.C. Thus it is likely that the sheep mentioned in the Bible were of more than one breed.
The Hebrew word kar seems to be used of imported foreign sheep and may refer to a special breed but some scholars think it refers to a wether (castrated ram), since this word is never used in the context of sacrifice. This word is also used for a battering ram, that is, a heavy pole suspended on a rope, used in war for breaking down walls. ’Ayil is the word for a ram or adult male sheep, rachel is a breeding ewe or female sheep, and taleh is a very young lamb, probably still unweaned. The remaining Hebrew words refer to sheep in general.
The Greek word probaton is the general word for sheep, or flocks that may include goats. Krios is the Greek word for a ram or male sheep. Pascha is a technical name for the Passover lamb exclusively, and the remaining Greek words all mean lamb. Ovis is the Latin word for sheep.
Click or tap here for the rest of this entry in United Bible Societies’ All Creatures Great and Small: Living things in the Bible.
The early Hebrews were nomadic shepherds to whom sheep were the most important domestic animal. While goats eat almost any vegetation, sheep are much more selective about the grasses and plants they eat. This meant that suitable grazing for them was not always easy to find, and shepherds had to keep moving their flocks from place to place. This led to a nomadic lifestyle, with movable tents rather than houses being the normal household shelter. It was not until the occupation of Canaan after the Exodus that the lifestyle of the Israelites changed, and they became settled village-dwelling farmers and fruit growers.
However, even then, most households owned sheep, and some family members would function as shepherds, often living away from home for fairly long periods.
Sheep in the Bible were a source of meat, milk, wool, hides, and horns, and it seems likely that various strains were bred selectively to enhance production of these commodities. Wool is mentioned in the Bible as early as the Mosaic Law, which forbade the weaving of cloth containing both wool and plant fibers. The shearing of sheep is mentioned even earlier, in Genesis 31:19. Wool was in fact the most common and available fiber known to the people of Israel.
There was a very extensive wool trade in biblical times, stretching from Egypt to China. In the Middle East wool was cheaper than cotton or linen, which were the other common fibers. (Silk was known by the time of Solomon, but it was extremely expensive as it was produced in China and handled by numerous traders on its way west.) It would be a mistake to think of all wool at that time as being white, as Genesis 30 indicates quite clearly that there were also dark colored sheep and sheep that had dark and light patches, probably varying combinations of black, white, and brown.
We can be fairly sure that one breed of sheep known to the Israelites was the Fat-tailed Sheep Ovis laticaudata and that its fatty tail is referred to in Exodus 29:22, Leviticus 3:9 et al.
Rams’ horns had a variety of uses. Whole ram horns were used as drinking vessels, jars, and trumpets. But pieces of horn were used as handles for knives and other household implements, and for jewelry such as bracelets and beads. Needles too, and probably also arrow heads, were made from horn, as well as from bone and later from bronze and iron.
Sheep were also very important in Israelite religion. They were a very important element in the sacrificial system and in the traditional religious feasts, especially the Feast of Passover.
Sheep and goats belong to the same general family. They differ in that sheep produce wool, which is a special type of soft hair, among the ordinary hairs on their bodies. A ram’s horns too differ in shape from a goat’s horns, those of a ram curling down in a tight spiral beside its face, with those of a goat curving more gently back towards its shoulders. The sheep of biblical times produced much shorter wool than is common with wool-bearing breeds of today.
The fat-tailed or broad-tailed sheep is a smallish breed usually brown and white with a very broad tail. Like most other breeds of sheep in the Middle East it has large floppy ears.
Sheep are generally fairly timid animals, lacking the self-confidence and adaptability of goats. While goats will spread out in their search for food and then regroup without much difficulty, sheep become very insecure when they are separated from other sheep and tend to stay bunched together. They thus require a lot of shepherding. In the Middle East the method of shepherding involves training the dominant ram to follow the shepherd. The remaining sheep then follow this dominant ram, which often wears a wooden clapper or a bell. As they feed, the sheep usually keep within earshot of this sound. It is likely that this method is centuries old.
In most modern breeds only male sheep have horns, but in most ancient breeds female sheep had short horns too. This made separating sheep from goats in a single flock more difficult than it is today.
Of all animals the sheep was the most important for the Israelite nation. It had great religious, social, and economic importance.
The metaphor of a lamb is used in the New Testament to refer to Christ, with an emphasis on his being a sacrifice for the sin of the world. This is especially the case in John’s gospel and Revelation. In the latter book the metaphor is introduced in a very striking way. In Revelation 5:5 as the writer is mourning the fact that no one can be found to open the scroll, he is comforted by one of the elders who tells him that “the Lion of the tribe of Judah” has triumphed and can thus open the scroll. Then the writer, expecting to see the Lion, sees instead a Lamb that looks as if it has been killed for sacrifice. The remainder of the book is then concerned with describing the triumph of this Lamb over the forces of evil.
In the gospels Jesus also refers to his disciples as “sheep” and “lambs” (Matthew 10:17; John 10:1 et al.).
The metaphor of the shepherd is extended to God himself who is the ultimate “Shepherd of Israel” (Psalms 23:1; 80:1). Then those who are responsible for the nurture, guidance, ruling, and protection of Israel, be it kings, prophets, or priests, are also likened to shepherds (Isaiah 56:11; Jeremiah 23:4; 49:19; Ezekiel 34:2; Zechariah 10:2).
The Messiah is also called a shepherd (Isaiah 40:11), and Jesus refers to himself as “the good shepherd” (John 10:11). In Hebrews 13:20 he is referred to as “the great shepherd of the sheep” and in 1 Peter 2:25 he is called “the Shepherd and Guardian of your lives”.
In languages that have a word for sheep, it is advisable to translate according to the meanings given above. If possible, the feminine forms should be translated as “female lamb” or “female sheep”. In languages in which sheep are not known, a word has usually been coined or borrowed by the time Bible translation begins, and this word should be used. It is not advisable to substitute another locally well-known animal in this case, since doing so negates the ritual and symbolic importance that sheep had for the biblical cultures.
In translating Psalms 23:1 it is extremely important to make sure that the phrase “my shepherd” preserves the relationship intended by the writer and reflects the psalmist’s theme that Yahweh is his benefactor, protector, and guide. There are really two metaphors involved in the opening verse-the caring shepherd (God) and by clear implication, the dependent sheep (the psalmist). In many languages the literal phrase “my shepherd” depicts a wrong relationship, meaning something like “the one who looks after my sheep” or “the one I employ to watch my sheep.” In many African languages unwary translators have produced a rendering that means “The Chief is (nothing more than) my herdsman.” It is often necessary to restructure the whole verse as something like “I am a sheep, and the lord is my shepherd.”
I looked, and lo: see comments on “behold,” 1.7; 4.1.
Mount Zion: this was the hill on which stood the Jebusite stronghold that was captured by King David’s forces (see 2 Sam 5.6-7). The name was later extended in meaning to refer to the hill (Mount Moriah) on which Solomon built the Temple; sometimes it was used to speak of the city of Jerusalem. Here it represents the seat of the Messianic kingdom on earth, not in heaven itself.
The Lamb: see 5.6. Another translation model for this first sentence is “Then I looked and saw the Lamb standing there on Mount Zion.”
A hundred and forty-four thousand: this is the same number reported in 7.4.
His name and his Father’s name written on their foreheads: this may correspond to the seal of God upon the foreheads of his servants in 7.3 and 9.4. The passive written may indicate an angel as the one who did the writing. In many languages this final part of the verse will be rendered in a similar way to the following: “One hundred and forty-four thousand people were standing with him. These are the ones on whose foreheads they (unknown agents) have written the names of the Lamb and his Father.”
Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on The Revelation to John. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .
In this section, John saw Jesus with 144,000 men (this group may represent all believers) who dedicated their whole lives to following him. John heard them sing a new song.
Other examples of headings for this section are:
John saw the Lamb with 144,000 men/believers -or-
The one hundred and forty-four thousand men/people who followed the Lamb completely ⌊sing a new song⌋
Paragraph 14:1–5
14:1a
Then I looked: John had just finished talking about the second beast. This clause indicates that he saw a new part of the vision. Other ways to translate this clause are:
I looked again (Phillips’ New Testament in Modern English) -or-
Next in my vision I saw (New Jerusalem Bible)
and saw the Lamb: The Greek words are literally “and look, the Lamb.” The word “look” emphasizes or calls attention to the words that follow. The word is not a command to look at something. Other ways to translate these words are:
and indeed/hey, the Lamb -or-
and suddenly/unexpectedly I saw the Lamb
the Lamb: This is a title for Jesus. Jewish people killed a lamb at the Passover as a sacrifice to God. The lamb has symbolic meaning as a special sacrifice and is a symbol for the Christ. See how you translated this title in 5:6 or 13:8.
Mount Zion:Zion is the name of the hill in Jerusalem southwest of the temple. In the Old Testament, Mount Zion was symbolic of God’s holy city, Jerusalem. Here also, the name Mount Zion probably represents Jerusalem.
In some languages people do not know where Mount Zion is. If that is true in your language, you may want to:
• Explain it in a footnote. For example:
Mount Zion is a hill in the city of Jerusalem. It is a symbol for God’s holy city, Jerusalem.
• Explain it in your translation. For example:
Mount Zion ⌊in God’s holy city⌋ -or-
Mount Zion ⌊in Jerusalem⌋
Zion: This name is Greek is spelled Siōn.
14:1b
144,000: The Greek phrase uses number words: “one hundred forty-four thousands.” Some languages do not have large number words such as “thousand.” If that is true in your language, you may want to use the number from the major language. This may be numerals such as 144,000 or number words such as “one hundred forty-four thousand.” See how you translated this number in 7:4.
This number may refer to the number of men that John saw (14:4a). In some languages it is more natural to include the noun “men” with the number. For example:
144,000 men
However, some scholars think that the 144,000 refers to both men and women. They interpret 14:4a as referring to both men and women sincerely following Jesus. For example:
144,000 people (God’s Word)
14:1c
who had His name and His Father’s name written on their foreheads:
This clause tells the reader more about the 144,000 men/believers. In some languages a literal translation would wrongly indicate that there are other groups of 144,000 men/believers, and only this group had these names written on their foreheads. If that is true in your language, translate this clause so that it tells more about the 144,000. One way to do that is to start a new sentence here. For example:
They had his name and his Father’s name written on their foreheads.
who had His name and His Father’s name written: The clause is passive. Some languages must use an active or intransitive clause. For example:
who had his name and his Father’s name which ⌊angels/someone⌋ wrote -or-
upon whose foreheads was his name and his Father’s name
If you translate this second example, it should imply that someone wrote the name.
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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