Peter - rock

The word pun that Jesus makes in Matthew 16:18 in Greek (using similar words for “Peter and “rock”: πετρος and πετρα) is lost in most languages (such as in English) but is naturally preserved in some languages, such as French (Pierre and pierre), Portuguese (Pedro and pedra), Italian (Pietro and pietra), Latin (Petrus and petram), Modern Greek (Πέτρος and πέτρα), and — to a lesser degree — in Spanish (Pedro and piedra) and in Romanian (Petru and piatră).

Like the Peshitta translation in Syriac Aramaic (Classical Syriac) with the term ܟܹܐܦܵܐ (kēpā), the Neo-Aramaic languages of Assyrian and Chaldean use terms for both “Peter” and “rock” (and “Cephas”) that are identical (ܟܹܐܦܵܐ and كِيپَا, both pronounced kēpā) so the word pun is preserved in those translations as well. (Source: Ken Bunge)

See also Cephas.


The Hebrew and the Greek that is usually directly translated as “kiss” in English is translated more indirectly in other languages because kissing is deemed as inappropriate, is not a custom at all, or is not customary in the particular context (see the English translation of J.B. Phillips, 1960 in Rom. 16:16: “Give each other a hearty handshake”). Here are some examples:

  • Pökoot: “greet warmly” (“kissing in public, certainly between men, is absolutely unacceptable in Pökoot.”) (Source: Gerrit van Steenbergen)
  • Chamula Tzotzil, Ixcatlán Mazatec, Tojolabal: “greet each other warmly” or “hug with feeling” (source: Robert Bascom)
  • Afar: “gaba tittal ucuya” (“give hands to each other”) (Afar kiss each other’s hands in greeting) (source: Loren Bliese)
  • Roviana: “welcome one another joyfully”
  • Cheke Holo: “Love each other in the way-joined-together that is holy” (esp. in Rom. 16:16) or “greet with love” (esp. 1Thess. 5:26 and 1Pet. 5.14)
  • Pitjantjatjara: “And when you meet/join up with others of Jesus’ relatives hug and kiss them [footnote], for you are each a relative of the other through Jesus.” Footnote: “This was their custom in that place to hug and kiss one another in happiness. Maybe when we see another relative of Jesus we shake hands and rejoice.” (esp. Rom. 16:16) (source for this and two above: Carl Gross)
  • Balanta-Kentohe and Mandinka: “touch cheek” or “cheek-touching” (“sumbu” in Malinka)
  • Mende: “embrace” (“greet one another with the kiss of love”: “greet one another and embrace one another to show that you love one another”) (source for this and two above: Rob Koops)
  • Gen: “embrace affectionately” (source: John Ellington)
  • Kachin: “holy and pure customary greetings” (source: Gam Seng Shae)
  • Kahua: “smell” (source: David Clark) (also in Ekari and Kekchí, source: Reiling / Swellengrebel)
  • Nyanja: “to suck” (“habit and term a novelty amongst the young and more or less westernized people, the traditional term for greeting a friend after a long absence being, ‘to clap in the hands and laugh happily'”)
  • Medumba: “suck the cheek” (“a novelty, the traditional term being ‘to embrace.'”)
  • Shona (version of 1966): “to hug”
  • Balinese: “to caress” (source for this and three above: Reiling / Swellengrebel)


The Hebrew of the middle part of Song of Songs 5:1 is translated in many English translations (Authorized Version, Revised Standard Version, New Revised Standard Version, English Standard Version, Christian Standard Bible, Common English Bible, New Living Translation and the New American Bible among others) as “I ate my honeycomb with my honey.”

Rob Koops remarks on this: “One wonders if they missed the double meaning of ‘my honey,’ (=my loved one) or saw it, chuckled, and left it in the text. I’m not sure how widely ‘honey’ or ‘my honey’ is used in English for a loved one, but for some of us this is quite common.”


In the Tuvan Bible translation project, the official policy (…) was to keep the spelling of names of major characters the same as in the Russian Synodal translation. However, the translation team and representatives of local Tuvan churches agreed that deviation in proper name spelling from the RST would be allowed on a case-by-case basis if there was a concrete need to do so.

Such a need arose with the name of Noah’s son Ham (חָ֥ם) in Genesis and elsewhere in the Old Testament.

In Russian, as in English, this is transliterated with three letters — Хам (Kham). In Russian, the name of this character has entered the language with the meaning of “boorish lout, impudent person” because of how Ham treated his father; in Tuvan, however, the word Хам (Kham) already means “shaman.” Since the Tuvan people continue to practice their traditional religion in which shamans play a major role, the translation team felt that leaving the transliteration of this name with the exact spelling as in Russian might cause needless offense to Tuvan sensibilities by unwittingly causing the text of Gen. 9:20-27 to portray shamans as the targets of Noah’s curse. Therefore, the translation team chose to avoid this potential stumbling block while continuing to maintain a close sound correspondence with the name of the biblical character as Tuvan Christians already knew it from the RST text. This was done by doubling the vowel — Хаам. Tuvan has long vowel phonemes that are written with a double vowel, so this is perfectly acceptable from the point of view of Tuvan orthographic conventions.

The correspondence of the Tuvan version of the name to the Russian Synodal spelling is still recognizable, but hopefully, the wrath of Tuvan shamans and their supporters has been averted by this small disliteration.

The rationale behind such an approach to spelling changes in names is concisely described in the foreword to the Tuvan Bible for the sake of transparency

Apparently, the similarity of the English version of this name to the food item (as in “I’ll have a ham and cheese sandwich”) is not deemed offensive enough to the meat-packing industry for a similar disliteration to be performed in English Bible translations.

Source: Vitaly Voinov in The Bible Translator 2012, p. 17ff

formal pronoun: disciples addressing Jesus after the resurrection

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, the disciples are addressing Jesus with the informal pronoun, unless they are in his physical presence (see formal pronoun: disciples addressing Jesus). This is in contrast to how the disciples addresses Jesus before the resurrection with the formal pronoun. “The Tuvan translation team [wanted to] highlight the change in the disciples’ consciousness about Jesus, signalling a greater degree of intimacy due to their recognition of Jesus as God.”

Vitaly Voinov explains the process that the translation team went through in different editions of the translation (click here):

“In the Tuvan New Testament of 2001, we had Peter use the informal pronoun with Jesus in John 21. However, when we were revising the NT for inclusion in the full Bible ten years later, we decided to change Peter’s address to the formal form in this place for the reason that I had already noted in the article: ‘since the disciples address Jesus with the formal pronoun before his resurrection as a sign of respect, it may seem somewhat strange to readers that they start using the formal form after.’ We realized that Peter still sees the same Jesus in front of himself that he saw prior to the resurrection and he still has a personal relationship with Jesus as a respected rabbi/teacher. We decided that it’s too rash of a change for Peter to suddenly start addressing Jesus with an informal pronoun at this point, especially since in John 21:20 there is a reminiscence about how John has addressed Jesus during the Last Supper (with a formal pronoun). So we decided to let Peter continue to speak to Jesus here as he was used to speaking to Him prior to the crucifixion/resurrection, with a formal pronoun. As a result, we tweaked our pronominal system so that Jesus is addressed by the disciples with a formal pronoun when He is physically present with them in the Gospels (whether pre- or post-resurrection), and with an informal pronoun in Acts, the Epistles and Revelation, since Jesus is now acknowledged by the church as God and is at the right hand of the Father, not physically present with them as a rabbi/teacher.”

In Marathi, three pronouns for the second person are used: tu (तू) for addressing a child, an inferior and among very close friends, but also respectfully for God, in prayer, tumhi (तुम्ही), the plural form of tu but also used to address an individual courteously, and apana (आपण), an even more exalted form of address. In most of the gospels, Jesus is addressed with the second-person pronoun apana but — like in Tuvan — after his resurrection and realization of his divinity, the pronoun is changed to be the familiar tu which is used for God. (Source: F.W. Schelander in The Bible Translator 1963, p. 178ff.)

In English some translations, including the New King James Version, the New American Standard Bible, or the Holman Christian Standard Bible capitalize “You” when Jesus or any other person of the trinity is addressed but don’t differentiate between pre- or post-resurrection.

Logos, Word

Newman / Nida describe some of the difficulties surrounding the translation of the Greek “Logos” which is typically translated as “Word” in English (click or tap here to read more):

“The term ‘the Word’ has a rich heritage, by way of both its Greek and Jewish backgrounds. For the Greeks who held to a theistic view of the universe, it could be understood as the means by which God reveals himself to the world, while among those who were pantheistic in outlook, the Word was the principle that held the world together and at the same time endowed men with the wisdom for living. In the Greek translation of the Old Testament (Septuagint), the Word could be used both of the means by which God had created the world (Ps 33:6) and through which he had revealed himself to the world (Jer 1:4; Ezek 1:3; Amos 3:1). Among certain of the Greek-speaking Jews of New Testament times, there was much speculation about the ‘wisdom’ of God, which God ‘made in the very beginning, at the first, before the world began’ (Prov 8:22-23). (…) By the time that John writes his Gospel, the Word is close to being recognized as a personal being, and it has roles relating to the manner in which God created the world and to the way in which God reveals himself to the world that he brought into being. Moffatt [whose English translation of the New Testament was published in 1913], realizing the difficulty in finding a term equivalent in meaning to the one used by John, transliterates the Greek term: ‘the Logos existed in the very beginning’; while Phillips [New Testament translation published in 1958] at least makes an effort to give his translation meaning: ‘at the beginning God expressed himself.’

“Though the Greek term logos may be rendered ‘word,’ it would be wrong to think it indicates primarily a grammatical or lexical unit in a sentence. Greek has two other terms which primarily identify individual words, whether they occur in a list (as in a dictionary) or in a sentence. The term logos, though applicable to an individual word, is more accurately understood as an expression with meaning; that is, it is ‘a message,’ ‘a communication,’ and, as indicated, a type of ‘revelation.’ A literal translation, therefore, more or less equivalent to English ‘word,’ is frequently misleading.
In some languages there are additional complications. For example, in some languages the term ‘word’ is feminine in gender, and therefore any reference to it must also be feminine [or neuter — see German below]. As a result, the possible use of pronouns in reference to Jesus Christ can be confusing. Furthermore, in many languages a term such as ‘word’ must be possessed. One cannot speak about ‘the word’ without indicating who spoke the word, since words do not exist apart from the persons who utter them.

“Because of these and other difficulties, many translators treat the term ‘Word’ or Logos as a title, and that is precisely what it is. The very fact that it is normally capitalized in English translations marks it as a title; but in many languages the fact of its being a title must be more clearly indicated by some explicit expression, for example, ‘the one who was called the Word’ [see Xicotepec De Juárez Totonac below] or ‘the one known as the Word’ [see German below] In this way the reader can understand from the beginning that ‘Word’ is to be understood as a designation for a person.

“Therefore, this first sentence in John 1:1 may be rendered ‘Before the world was created, the one who was known as the Word existed’ or ‘… the person called the Word existed.’ In languages which employ honorific forms it is particularly appropriate to use such an indication with the title ‘Word.’ Such a form immediately marks the designation as the title of deity or of a very important personage, depending, of course, upon the usage in the language in question.”

Translation for “Logos” include:

  • Xicotepec De Juárez Totonac: “the one who is called the Word”
  • Sayula Popoluca: “the Word by which God is known”
  • Miahuatlán Zapotec: “one who revealed God’s thoughts”
  • Alekano: “God’s wise Speech”
  • Tojolabal: “he who told us about God” (Source for this and above: M. Larson / B. Moore in Notes on Translation February, 1970, p. 1-125.)
  • Yatzachi Zapotec: “Jesus Christ the person who is the Word, he who gives eternal life”
  • Eastern Highland Otomi: “the Word that gives new life to our hearts”
  • Garifuna: “the one named Word, the one who gives life” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Tzeltal de Oxchuc y Tenejapa (Highland Tzeltal): te C’opile: “the Word” (in a new, 2001 version of the New Testament to avoid the previous translation “the Word of God,” a term also used for “Bible.” — Source: Robert Bascom)
  • Mairasi: “The Message” (source: Enggavoter 2004)
  • German: Er, der ‘das Wort’ ist: “He who is ‘the Word'” — this solution circumvents the different gender of Jesus (masculine) and “das Wort” (neuter) (in: Die Bibel im heutigen Deutsch, 3rd edition: 1997)
  • Anindilyakwa: Originally translated as N-ayakwa-murra or “he having the properties of a word/message/language.” Since this was not understandable, it is now “Jesus Christ, the one who revealed God who was hidden from us” (Source: Julie Waddy in The Bible Translator 2004, p. 452ff.)
  • Tonga: Folofola: “Originally, the term is used in the kingly language and is related to the meaning of unrolling the mat, an indispensable item in Tongan traditions. The mats, especially those with beautiful and elaborate designs, are usually rolled up and kept carefully until the visit of a guest to the house. The term thus evokes to the Tongans the idea of God’s Word being unrolled to reveal his love and salvation for mankind.” (Source: Joseph Hong in The Bible Translator 1994, p. 329ff.)
  • Ajië: (click or tap here to read an explanation by Maurice Leenhardt — in The Bible Translator 1951, p. 154ff.):

    “There are other words that the learned translators of the West have in vain tried to render into rich tongues as French or Latin. They found obscure expressions for the common ‘word’ or ‘speech’ (…) It would seem that these words would present insurmountable difficulties for the translator in primitive languages. Missionaries of the Loyalty Islands could not find the word to translate ‘Word,’ nor have they imagined that there could be a corresponding term in the native language. They simply introduced the Greek word into the vocabulary, pronouncing it in the native fashion, ‘In the beginning the Logos’. These people are intelligent; and do not appreciate pronouncing words which make no sense whatsoever. However, when a Caledonian speaks French, he translates his thoughts as they seem to him the most adequate. He can easily express himself relative to the man who has conceived good things, has said them, or done them. He simply describes such a person as, ‘The word of this man is good’. Thought, speech, and action are all included in the New Caledonian term no. In speaking of an adulterous man one may say, ‘He has done an evil word’. One may speak of a chief who does not think, order, or act correctly as, ‘His word is not good’. The expression ‘the Word of God’ is limited in our speech to meaning of the divine Scriptures, but in New Caledonian it includes the thoughts and acts of God, ‘God said and it was done’. The New Caledonian has no difficulty in seeing the Word becoming action, becoming flesh, the word becoming a physical reality. Our deceased colleague Laffay once said: ‘I prefer to read John in the Ajië rather than in French’.

The recent English New Testament translation by David Bentley Hart (2017), that uses the transliteration Logos for the Greek Λόγος, says this about its translation (p. 549p.): “In certain special instances it is quite impossible for a translator to reduce [Λόγος] to a single word in English, or in any other tongue (though one standard Chinese version of the Bible renders logos in the prologue of John’s Gospel as 道 (tao), which is about as near as any translation could come to capturing the scope and depth of the word’s religious, philosophical, and metaphoric associations in those verses, while also carrying the additional meaning of “speech” or “discourse”).”

Below you can find some background of this remarkable Chinese translation (click or tap here to read more):

Dao 道, which developed into a central concept of classical Chinese philosophy, originally carried the meaning of “path” and “(main) road.” From there it developed into “leading” and “teaching” as well as “say” and “speak.”

As early as the 7th century BC, however, dao appears with the meaning “method.” With this and the derived meaning of “the (right) way” and “moral principle,” dao became one of the central concepts of the Confucian writings.

In Daoist writings (especially in the Daodejing), dao goes far beyond the Confucian meaning to take on creative qualities.

With this new compendium of meaning, the term became suitable for numerous foreign religions to represent central points of their doctrine, including Buddhism (as a translation for bodhi — “enlightenment”), Judaism (similar to the Confucians as the “right [Jewish] way”), and Islam (likewise the “right [Muslim] way”).

The Jesuits, who had intensively dealt with Confucianism from the 16th century on, also took over dao as the “correct (Catholic) way,” and the so-called Figurists, a group of Jesuits in the 18th century who saw the Messianic figure of Jesus Christ outlined in Chinese history, went so far as to point to the existence of John’s Logos in the dao of Daodejing.

In later Catholic Bible translations, dao was rarely used as a translation for Logos; instead, the Latin Verbum (from the Latin Vulgate) was transliterated, or yan 言 — “language”, “meaning” — was used, usually with the prefix sheng 圣 — “holy” (also used by the Russian Orthodox Church).

Protestant translations, however, began to use dao as a translation for Logos in the 1830s and have largely retained this practice to this day.

Some voices went so far as to describe Logos and dao as a point of contact between Christianity and the Chinese religions. By its gradual shaping in Greek and Jewish philosophy, Logos had become an appropriate “word vessel.” Similarly, dao’s final formation in Daodejing had also assumed the necessary capacity to serve as a translation for Logos.

The origins of dao and Logos have some clear differences, not the least being the personal relationship of Logos as the Son of God with God the Father. But it is remarkable that using dao as the translation of Logos emulates John’s likely intention with the use of Logos: the central concept of the philosophical and religious ideas of the target culture was used to translate the central concept of Christian theology.

This was not possible in the case of European cultures, which for the most part have offered only translations such as Word or Verbum, terms without any prior philosophical or religious meaning. Only advanced civilizations like China — or ancient Greece — were able to accomplish that. (Summarized version of: Zetzsche, Jost. Aspekte der chinesischen Bibelübersetzung. R. Malek (ed.) Fallbeispiel China. Beiträge zur Religion, Theologie und Kirche im chinesischen Kontext. Nettetal: Steyler Verlag, 1996.)


Another often transliterated biblical term is bĕhēmôt (…). The Hebrew noun behemâ typically means “beast, animal, cattle”, while the -ôt feminine plural ending here seems to indicate something like a “plural of majesty,” since in the context of Job 40, this creature is obviously singular in number.

Countless tons of ink have been spilled in arguments over whether this creature is a hippopotamus, an elephant, a dinosaur, or a mythical amalgam of large, powerful land animals. The point that is of interest to us here is that in modern English, at least the U.S. variety which I speak, the commonly recognized meaning of the term behemoth has become the following: “any monstrous or grotesque creature or thing”, “something of oppressive or monstrous size or power.” This word is usually applied as a description of inanimate entities, such as “a behemoth car” or “the behemoth government agency,” but can occasionally also be used to refer to animate creatures. A quick search through a corpus of contemporary American English (…) shows that the term is often used with a negative connotation approximating “more trouble than it’s worth.” So when an English reader who has not had much contact with Christian teaching or the Bible reads this passage in Job for the first time, it is quite likely that associations of oppressiveness or inutility will color this reader’s initial mental image of the creature, even though the context of the verse does not contain any such connotations, but rather the opposite connotation of appreciative wonder.

The Russian Synodal translation (RST) has transliterated this word from the Hebrew as “бегемот” (begemot), apparently borrowing this rendering from the Russian scholar/poet M. Lomonosov in his poetic translation of the Job 40 passage (c. 1750 AD). What is of interest is that this very transliteration has become the main term meaning “hippopotamus” in modern Russian. There is another Russian term with an almost completely synonymous meaning, “gippopotam,” derived from ancient Greek, but in contemporary Russian usage this latter term is becoming more and more obsolete, or at least restricted to scientific contexts. An informal corpus study of the use of the word begemot in Russian texts indicates that prior to the publication of the RST, it was used to refer to monstrously large animals, but not specifically to the hippopotamus. Thus, it seems that what gave the meaning of “hippopotamus” to the transliterated word “begemot” was the tradition of scriptural interpretation in favor at the time of the translation of the RST. Even though the transliteration “begemot” was originally introduced into the Russian text of Job ostensibly because the translators were not quite sure what this creature was, the new word eventually came to refer unambiguously to the hippopotamus and nothing else.

What should the Tuvan translation team have done with this term? (Note: The goal of the Tuvan translators was to match the Tuvan transliterations with those of the Russian Synodal translation)? the RST, which all Tuvan believers currently read as their main Bible version, specifically states in Job 40:15 that this animal is a begemot, which in contemporary Russian is completely unambiguous as meaning “hippopotamus.” This is the meaning with which the Russian word has already been borrowed into the Tuvan language. Maintaining this transliteration would mean affirming this specific interpretation of the Hebrew term “bĕhēmôt.” Although the explicit “hippopotamus” interpretation is found in some other modern translations (e.g., the English CEV, The French La Bible en français courant or Louis Segond’s translation, or the Italian Conferenza Episcopala Italiana), the Tuvan translation team did not want to commit themselves wholeheartedly to this interpretation. So we decided to retransliterate the Hebrew word using a different medial consonant — “бехемот” (bekhemot), with a footnote explaining this decision as an attempt to remain open-minded concerning the exact nature of this beast. This new transliteration created a word that did not have any pre-existing semantic associations transferred from the Russian language. Only time will tell how exactly future generations of Tuvinian Bible readers will react to the new transliteration of this term, and whether or not they will imbue it with the same “hippopotamus” sense as in the RST or with something completely unforeseen by our translation team.

Source: Vitaly Voinov in The Bible Translator 2012, p. 17ff.

man / woman

The Hebrew ’ishshah for “woman” and ’ish for “man” is a clear play on words. In English the terms “man” and “woman” naturally simulate that play on words (Moffatt emphasizes this in his 1926 translation by saying “This shall be called Wo-man, for from man was she taken.”)

In the German translations of Luther (all versions) and Menge (1926), this word play is emulated by creating the new term “Männin” which would be the grammatical feminine form of “Mann” (“man”).

Translation: German

Bei dem hebräischen ’ishshah für "Frau" und ’ish für "Mann" handelt es sich um ein Wortspiel. Im Englischen simulieren die gebräuchlichen Begriffe "man" (Mann) und "woman" (Frau) dieses Wortspiel (in der 1926 veröffentlichten Übersetzung von Moffatt wird das folgendermaßen herausgehoben: “This shall be called Wo-man, for from man was she taken.”)

In deutschen Übersetzungen von Luther (alle Versionen) und Menge (1926) wird dieses Wortspiel mit dem eigens dafür geschaffenen Neologismus "Männin" (für "Frau") nachgebildet.

Translator: Jost Zetzsche

redeem, redemption

The Greek and Hebrew terms that are translated as “redeem” or “redemption” in most English translations (see more on that below) are translated in Kissi as “buying back.” “Ownership of some object may be forfeited or lost, but the original owner may redeem his possession by buying it back. So God, who made us for Himself, permitted us to accept or reject Him. In order to reconcile rebellious mankind He demonstrated His redemptive love in the death of His Son on our behalf.

“The San Blas Kuna describe redemption in a more spiritual sense. They say that it consists of ‘recapturing the spirit.’ A sinful person is one in rebellion against God, and he must be recaptured by God or he will destroy himself. The need of the spirit is to be captured by God. The tragedy is that too many people find their greatest pleasure in secretly trying to elude God, as though they could find some place in the universe where He could not find them. They regard life as a purely private affair, and they object to the claims of God as presented by the church. They accuse the pastor of interfering with the privacy of their own iniquity. Such souls, if they are to be redeemed, must be ‘recaptured.'”

Source: Nida 1952, p. 138.

In Ajië a term is used, “nawi,” that refers to the “custom of planting a small tree on land cursed either by the blood of battle or some calamity.” Clifford (1992, p. 83ff.) retells the story: “Maurice Leenhardt tells how he finally arrived at a term that would express ‘redemption.’ Previous missionaries had interpreted it as an exchange — an exchange of life, that of Jesus for ours. But in Melanesian thinking more strict equivalents were demanded in the exchanges structuring social life. It remained unclear to them how Jesus’ sacrifice could possibly redeem mankind. So unclear was it that even the natas [Melanesians pastors] gave up trying to explain a concept they did not understand very well themselves and simply employed the term “release.” So the matter stood, with the missionary driven to the use of cumbersome circumlocutions, until one day during a conversation on 1 Corinthians 1:30, [Melanesian pastor and Leenhardt’s co-worker] Boesoou Erijisi used a surprising expression: nawi. The term referred to the custom of planting a small tree on land cursed either by the blood of battle or some calamity. ‘Jesus was thus the one who has accomplished the sacrifice and has planted himself like a tree, as though to absorb all the misfortunes of men and to free the world from its taboos.’ Here at last was a concept that seemed to render the principle of ‘redemption’ and could reach deeply enough into living modes of thought. ‘The idea was a rich one, but how could I be sure I understood it right?’ The key test was in the reaction of students and natas to his provisional version. They were, he reports, overjoyed with the ‘deep’ translation.

The translation into English also is noteworthy:

“In Hebrew there are two terms, ga’al and padah, usually rendered ‘to redeem,’ which have likewise undergone significant changes in meaning with resulting obscurity and misunderstanding. Both terms are used in the Old Testament for a person being redeemed from slavery. In the case of padah, the primary emphasis is upon the redemption by means of payment, and in ga’al the redemption of an individual, usually by payment, is made by some relative or an individual of the same clan or society. These two words, however, are used in the Old Testament in circumstances in which there is no payment at all. For example, the redemption of Jews from Egypt is referred to by these two terms, but clearly there was no payment made to the Egyptians or to Pharaoh.

“In the New Testament a related problem occurs, for the words agorázō and exagorazó, meaning literally ‘to buy’ or ‘to buy back’ and ‘to buy out,’ were translated into Latin as redimo and into English normally as ‘redeem.’ The almost exclusive association of Latin redimo with payment became such a focal element of meaning that during the Middle Ages a theory developed that God had to pay the Devil in order to get believers out of hell and into heaven.

“As in the case of the Old Testament, New Testament contexts employing the Greek verb lutroó, literally ‘to redeem’ or ‘to ransom,’ do not refer primarily to payment but focus upon deliverance and being set free. But even today there is such a heavy tradition of the theological concept of payment that any attempt to translate lutroó as ‘to deliver’ or ‘to set free’ is misjudged by some as being heretical.”

Source: Nida 1984, p. 114f.

See also redeemer.