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’ [see also Hart’s translation below]; 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.)

Peng Kuo-Wei add this perspective (in Noss / Houser, p. 885): “The Chinese term chosen for logos in the is not hua (“word” or “utterance”) but dao from which the term “Taoism” is derived and which can denote a general principle, a way (concrete or abstract), or reason. Thus, Chinese readers can understand that the dao of God is not just words spoken by God, but it constitutes the guiding salvific principle underlying the whole biblical account, including his action in history and teaching and action of Jesus whom he sent. Jesus is the dao of God because his ministry, death and resurrection comprises the fulfillment and realization of God’s theological and ethical principles for humanity.”

chaste behavior, pure, pure conduct

The Greek in 1 Peter 3:2 that is translated in English as “pure conduct” (or “chaste behavior”) is translated in Balanta-Kentohe as “good walk.” (Source: Rob Koops)

The standalone term that is translated as “pure” is translated in Mezquital Otomi as “that which cleanses one’s thoughts,” and in Alekano as “making our insides white.” (Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

See also snow (color).

take branches of palm trees

The Greek that is translated as “take branches of palm trees” or similar is translated in Aguaruna as “cut palm leaves,” in Waffa as “break off and held leaves like coconut leaves” and in Alekano as “break off leafy decorative things.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)

See also cut branches.

complete verse (James 3:13)

Below are some back-translations of James 3:13:

  • Central Mazahua: “When anyone of you knows what is good to do and knows how, he will be careful how he will live and he will not make himself great. In that way people will notice that truly that one knows.”
  • Rincón Zapotec: “If there is among you a man who has great ability and he understands exceedingly, with complete humility he ought to show that he is thus by means of the good things he is doing.”
  • Alekano: ” . . . if he remains humble and does good things, he will demonstrate the substance of his wisdom.”

(Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

complete verse (John 1:9)

Following are a number of back-translations of John 1:9:

  • Yatzachi Zapotec: “The light of God has arrived in this world, to enter into the hearts of mankind; and it shines for all of them.”
  • Huehuetla Tepehua: “The one who is the true one, who can give understanding, came here to this earth. He gives understanding to the minds of all men.”
  • Alekano: “The father of light, who enlightens the people all over, appeared and remained on earth.”
  • Tenango Otomi: “That one who came to the earth is truly the one who opens the hearts of the people.”
  • Lalana Chinantec: “The rays of the real Light were beginning to shine, causing the path on which all men walk to become lit.”

(Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

humble, lowly

The Greek that is usually translated as “humble” or “lowly” in English is translated in Eastern Highland Otomi as “one who doesn’t elevate himself,” in Yatzachi Zapotec as “those who think they aren’t worth much,” and in Alekano as “those who stay low” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

See also humble (mind).

Cephas

The Greek that is transliterated “Cephas” in English — and is an alternative name for Peter — is transliterated in Chinese Protestant translations as jīfǎ (traditional Chinese: 磯法, simplified Chinese: 矶法). The first character (磯 / 矶) is not only chosen because of its sound but also because of its meaning: “rock,” corresponding to the meaning of the Aramaic kēp̄ā (כֵּיפָא), to which the Greek Kēphâs (Κηφᾶς) refers and also alluding to Jesus’ proclamation in Matthew 16:18 (see Peter – rock).

Note that Catholic Chinese versions don’t follow the English pronunciation of “Cephas” with its opening [s] sound. They use kēfǎ (刻法) transliterating the [k] sound from the Aramaic and Greek. Kēfǎ does not carry the additional meaning of “rock.” (Source: Jost Zetzsche)

In the Neo-Aramaic language of Assyrian the terms used for both “Peter” (English transliteration of the Greek “πετρος”) and “Cephas” are identical (كِيپَا, pronounced kēpā). (Source: Ken Bunge)

The passage in John 1:42 (“You are to be called Cephas (which is translated Peter)” in English) is solved by various translations like this: “‘I am going to name you Cephas.’ Cephas means ‘Peter.’ Both mean ‘rock.'” (Ojitlán Chinantec), “I am naming you Cephas. ‘Cephas’ in the Jews’ language, ‘Peter’ in the Greek language, the meaning being ‘stone’.” (Alekano), “You will become known as Cephas,’ he said, which in our language means ‘rock.'” (Chol), or “You will be called Cephas and also Peter.” Tenango Otomi. (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

See also Peter – rock.

complete verse (John 1:12)

Following are a number of back-translations of John 1:12:

  • Alekano: “He showed the way to the ones who loved him so that they could become God’s people. He did that to the ones who believed concerning him.”
  • Lalana Chinantec: “But there were some who did accept him, who believed on him. They are the ones who were given authority to become the sons of God.”
  • Tenango Otomi: “But all those who looked favorably upon him and believed that he is the savior were given permission to become the children of God.”

(Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

submit to God

The Greek that is translated as “submit to God” in English is translated as “let God be in charge of your hearts” in Tzotzil, “calm down before God” in Guhu-Samane, “obey God” in Mezquital Otomi, “give oneself over to God” in Sayula Popoluca, and “stick close to God” in Alekano (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

exclusion of oneself with the use of non-first personal pronoun

In Alekano it is not possible to use a non-first person pronoun to not exclude oneself in those being referred to. “Thus in the translation of Romans chapter 9, when the apostle Paul speaks of the heritage of the Jews , he says, ‘they are God’s chosen people; he made them his sons . . . ‘ etc . This meant to the hearers that Paul was not a Jew; so the whole passage had to be recast using the first plural pronouns instead of the third plural.”

humble yourselves before the Lord

The Greek that is translated as “humble yourselves before the Lord” or similar in English is translated as “bow before God’s face” in Eastern Highland Otomi), “remain low before his countenance” in Alekano, and “acknowledge that you are not worth anything” in Central Mazahua (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

See also humble / lowly and humble (mind).

untie sandals

The Greek that is translated as “(not worthy to) untie sandals” or similar in English is translated in Awa as “because he is an important one, when he speaks I will be silent” since “the Jewish idea of not being worthy of even removing the sandals of an important person is foreign to Papua New Guinea.”

Other languages express it this way: “I am not worthy to be his servant” (Yatzachi Zapotec), “if unworthy I should even carry his burden, it would not be right” (Alekano), or “I don’t compare with him” (Tenango Otomi). (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)