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.
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
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including the writer of the letter and the readers).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)
In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”
Following are a number of back-translations of Romans 8:12:
Uma: “So, relatives, we have a debt. Our debt is, we must follow God now. Don’t follow the evil desires of our hearts.” (Source: Uma Back Translation)
Yakan: “Therefore my brothers who trust in Isa Almasi, there is something that we (dual) really ought to/must do and this is not to follow the will/wish of our (dual) greedy-desires.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Therefore, brothers, it is very necessary that we obey what God wants, and we no longer are subject to the evil desires of our bodies.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore, my brothers, there is that which we have a duty to obey, but it is not what our human minds desire.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Listen my brothers, it is very important that we do the word which is taught us by the Holy Spirit. Now we will not be conquered by the evil which comes to our hearts.” (Source: Tenango Otomi Back Translation)
Isthmus Zapotec : “Therefore brethren we don’t owe anything to the body that we should do what it wants.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Verse 12 introduces a conclusion, so then, based on the argument presented in 8.11. So then (Greek ara oun) are the same words with which Paul drew his conclusion in 7.25 this, then, is my condition.
Paul strengthens his words by using a familiar form of address, brothers. The present experience of life and peace made possible by God’s Spirit (8.6), and the promise of eternal life, which will be effective through God’s Spirit (8.11), bring the believers under an obligation to God’s Spirit.
We have an obligation is literally “we are debtors” (Revised Standard Version, King James Version), and it appears in the Jerusalem Bible as “there is … necessity for us.” Paul’s intention is to stress as strongly as possible the believer’s obligation no longer to live his life under the domination of his human nature. In a number of languages the only way of expressing obligation is to use some kind of verbal auxiliary meaning “must,” but such a form makes it necessary to specify who are obligated to do what. For this context one may translate: “we must live as the Spirit of God tells us; we must not live as our human nature wants us to live” or “… as we want to live because of our human nature.” The latter adaptation may be required in some languages since human nature may be spoken of as an instrument but not as a subject of “wanting.”
The we in this context is, of course, inclusive.
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 .
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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