sanctification, sanctify

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The Greek that is translated in English as “sanctify” or “sanctification” is translated in Balanta-Kentohe “separated to God.” (Source: Rob Koops)

Other translations include:

  • San Blas Kuna: “giving a man a good heart”
  • Panao Huánuco Quechua: “God perfects us”
  • Laka: “God calls us outside to Himself” (“This phrase is derived from the practice of a medicine man, who during the initiation rites of apprentices calls upon the young man who is to follow him eventually and to receive all of his secrets and power. From the day that this young man is called out during the height of the ecstatic ceremony, he is identified with his teacher as the heir to his position, authority, and knowledge.”) (Source for this and above: Nida 1952, p. 147)
  • Mezquital Otomi: “live a pure life”
  • Hopi: “unspotted”
  • Yatzachi Zapotec: “clean-hearted”
  • Huehuetla Tepehua: “be servants of God”
  • Central Tarahumara: “only live doing good as God desires” (source for this and four above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Mairasi: “one’s life/behavior will be very straight” (source: Enggavoter 2004)
  • Enlhet: “new / clean innermost” (“Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind [for other examples see here].) (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
  • Tibetan: dam par ‘gyur (དམ་​པར་​འགྱུར།), lit. “holy + become” (used for instance in 1 Cor. 1:2, 1 Cor. 6:11, 1 Cor. 7:14, or 1 Thess. 4:3) or gtsang bar byed (གཙང་​བར་​བྱེད།), lit. “make clean” (used for instance in Heb. 9:13) (source: gSungrab website )
The choices for translation of “sanctification” in the Indonesian Common Language Bible (Alkitab dalam Bahasa Indonesia Masa Kini, publ. 1985) differed according to context. (Click or tap here to see details)

“In Romans, hagiasmos [“sanctification”] occurs twice in chapter 6, in verses 19 and 22. It is used in relation to believers who are called to be saints (1:7), who are under grace (6:15), who have been set free from sin to become slaves of righteousness (6:18). Therefore here hagiasmos not only refers to God’s act of consecration, but also to the believer’s moral activity arising out of this state. It is this aspect that the translators have stressed in verse 19: ‘… so now yield your members to righteousness for sanctification’ has been translated untuk maksud-maksud Allah yang khusus: ‘for God’s specific purposes.’ So also in verse 22 ‘… the return you get is sanctification’ has been translated hidup khusus untuk Allah: ‘living for God alone.’

“!In 1 Corinthians 1:30: ‘… in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption,’ hagiasmos is put in a parallel position to wisdom, righteousness and redemption, and is rooted in Christ. In view of the parallel concepts, it is clear a result is indicated here. The believers are holy because they are ‘in Christ’ who is intrinsically holy. Hagiasmos here has been rendered as: umatnya yang khusus: ‘his own people.’

“In 1 Thessalonians 4:3-7, hagiasmos involves abstaining from unchastity (verse 3) and is contrasted with uncleanness (verse 7), while in verse 4 it is used as a parallel with ‘honor’ to modify the verb. Hagiasmos is here rooted in the will of God, and calls for moral conduct. The translators translate hagiasmos in verse 3 as hidup khusus untuk dia: ‘live for him alone,’ and in verses 4 and 5 menyenangkan hati Allah: ‘pleasing God’s heart.’

“The expression in 2 Thessalonians 2:13 ‘sanctification by the spirit’ (en hagiasmo pneumatos), is generally understood as sanctification or consecration effected by the Holy Spirit. This consecration was effected at the moment of conversion. The translation here is umat Allah yang suci: ‘God’s holy people.’

“The noun also appears in the Pastorals once (1 Timothy 2:15), where, in view of the context, it clearly denotes ethical behavior. The translators translate as hidup khusus untuk Allah: ‘living for God alone,’ but perhaps it would be better here to translate it with hidup tanpa vela: ‘lead a blameless life,’ which would suit the context better.

“In conclusion then, to translate hagiasmos in a way that is meaningful to the average modern reader, it may often be necessary to render it by a phrase which brings out the primary meaning of the term. If it refers to the act of consecration, this phrase should include the notion of belonging to God, and if it refers to the conduct of the believer, the phrase should stress the idea of pleasing God and refraining from evil.” (Source: Pericles Katoppo in The Bible Translator 1987, p. 429ff. )

flesh (human nature)

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The Greek that is often translated as “flesh” in English (when referring to the lower human nature) can, according to Nida (1947, p. 153) “very rarely be literally translated into another language. ‘My meat’ or ‘my muscle’ does not make sense in most languages.” He then gives a catalog of almost 30 questions to determine a correct translation for that term.

Accordingly, the translations are very varied:

The Toraja-Sa’dan translation uses a variety of terms for the translation of the same Greek term (click or tap here to see the rest of this insight)

  • A form of kale tolinona or “corporeal” is for instance used in Romans 9:5 or Colossians 1:22 (and also in Genesis 6:3 and Exodus 30:32)
  • A form of mentolinona or “the human” is for instance used in Matthew 16:17 or John 1:14
  • Phrases that include pa’kalean or “bodiliness” (also: “human shape”) are for instance used in Romans 6:6 or 1 Peter 2:11 (as well as in Isa 52:14, Isa 53:2, and Lamentations 4:7

(Source: H. van der Veen in The Bible Translator 1952, p. 207ff. )

See also spirit / flesh, old self, and flesh (John 1:14).

licentiousness

The Greek that is translated as “licentiousness” and “impurity” or similar in English is translated in Bariai as “following behavior like dogs.” (Source: Bariai Back Translation)

See also adultery.

implicit exclusiveness (Rom. 6:12-13; 16-23)

The translation in Yatzachi Zapotec had to make the inclusion of the writer in these verse explicit by changing the second person plural pronoun (“you”) to an inclusive first person plural pronoun (“we,” including the group that is addressed in the letter). Otherwise the warnings would have not applied to the author of the letter as well. (Source: Inez Butler in Notes on Translation 16, 1965, p. 4-5)

complete verse (Romans 6:19)

Following are a number of back-translations of Romans 6:19:

  • Uma: “This parable I use so it will be easy for you to understand my teaching. Formerly you were enslaved by sin because you allowed your bodies/selves to follow your evil desires that were not appropriate, with the result that your character became evil indeed. So also at this time, offer your selves/bodies to God so that you become his slaves. The end result is your character will become really straight and your lives holy.” (Source: Uma Back Translation)
  • Yakan: “I illustrate/parable about master and slave so that you will easily understand what I am saying. Formerly you let yourselves indulge in doing (many) kinds of sin and every evil deed, that’s why it was as if you were slaves of your sin. But now you ought to follow whole-heartedly the command of God like his slaves doing what is straight. So-then you are really good now and you whole-heartedly obey/follow God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The reason I use for an example the idea of slavery is so you might easily understand what I am teaching you. Long ago it was as if you were in slavery to evil desires and you were pleased to use your bodies in evil and filthy activity, which always increased in evil. However, now you must make your bodies righteous servants of God so that you might obey what He wants.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I am now using an illustration that people can easily understand, because your faith is not yet mature. Previously, you turned-over all the parts of your bodies to sin in order to do what was filthy and also to increasingly do whatever kind of evil. Now, you must change that so that you totally become-enslaved to righteousness so that you will be holy.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Concerning this word I speak, I am looking for how I can make comparisons in order that you understand well about it. And now in the days gone by you let evil have its way so that it conquered you, you sinned greatly. But now give yours hearts to doing all that is good in order to do all the work of God.” (Source: Tenango Otomi Back Translation)

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.

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 Romans 6:19

I use ordinary words (Jerusalem Bible “if I may use human terms”; New American Bible “I use the following example from human affairs”) is the same expression used in 3.5, I speak here as men do, and is best taken as a reference to what Paul is going to say. The equivalent might very well be “let me use an ordinary example” or “let me use an example from everyday life.”

Paul’s use of the phrase the weakness of your natural selves is not intended here to have moral or ethical implications; it is only a reference to the fact that he believes these people incapable of understanding profound truths unless he uses analogies from everyday life. The phrase is literally “the weakness of your flesh”; it appears in the New American Bible as “your weak human nature” and in the Jerusalem Bible as “your natural weakness.” The New English Bible combines the two phrases: “to use words that suit your human weakness.”

It is important to avoid, in the choice of a word for weakness, an expression which will apply only to physical weakness. In fact, it may be necessary to qualify “weakness” as “weakness of your understanding” or “weakness of the way in which you, as just a human being, understand things.”

Yourselves entirely appears twice in verse 13 and is there translated first by any part of yourselves and then by your whole being.

Impurity and wickedness (literally “lawlessness”; in 4.7 translated wrongs) were two sins that the Jews generally accused the Gentiles of committing. The idea of wickedness is made emphatic in this verse by being used twice (wickedness, for wicked purposes). The word rendered impurity is used also in Romans 1.24 (there rendered filthy things). Paul also uses the word in 2 Corinthians 12.21; Galatians 5.19; Ephesians 4.19; 5.3; Colossians 3.5; 1 Thessalonians 2.3; 4.7. Outside of Paul’s writings it appears only in Matthew 23.27.

Slaves to impurity and wickedness may be rendered as “slaves to do what is impure and wicked” or “slaves to do what is sexually and generally bad.” “Sexually and generally” are simply ways of designating the focal components of impurity and wickedness.

Since purpose has already been expressed in relating wickedness to slaves, it is often difficult to add a further purpose (for wicked purposes), which is merely an emphatic amplification of the term wickedness. One may, therefore, translate wickedness as “to do all kinds of wickedness.”

Holy purposes (New English Bible “a holy life”) appears in Moffatt and An American Translation* as “consecration” and is a word that is normally rendered “sanctification” or “holiness” in most translations. It appears in Paul’s writings here and in 6.22; 1 Corinthians 1.30; 1 Thessalonians 4.3, 4, 7; 2 Thessalonians 2.13; 1 Timothy 2.15; and outside Paul’s writings in Hebrews 12.14 and 1 Peter 1.2. Basically the idea involved in this word is that of being dedicated or set aside to God, and in other than Jewish and Christian contexts the words has no connotation of purity of life. However, in biblical thought purity of life does become basic because the people who are set aside for the service of God are expected to take on the likeness and character of God. So in the present context the idea is either that of being set aside to God for the sake of achieving his holy purposes (Good News Translation) or for the sake of “making for a holy life” (New English Bible). Attention should be called to the fact that the adverb now stands emphatic in the second sentence of this verse.

As in verse 18, slaves of righteousness may be translated as “slaves to do what is right.”

The final phrase for holy purposes may be rendered as an explanation of righteousness—for example, “that is to say, to do that which is holy.” But if one adopts the meaning of “consecration,” it may be rendered better as “this is in order that you may be truly God’s people” or “in order that you may be really dedicated to God.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .