Language-specific Insights

your sins are forgiven

The Greek that is translated as “your sins are forgiven” in English” are translated in Lengo as “I forgive your sins.”

Paul Unger (see here ) explains:

“In many languages, ‘demoting the subject’ is a key function of the passive. But the Lengo language of the Solomon Islands has no passive option. All sentences are active, which means we can’t hide ‘whodunnit’ with a passive.

“This raises significant issues for translating the New Testament (…) [since] 3,588 of the Greek New Testament’s 28,114 verbs are passive.

“What is a Lengo translator to do? Sometimes the subject isn’t demoted, so we can simply switch subject and object to make an active sentence. In Mark 1:9, ‘Jesus was baptized by John’ becomes ‘John baptized Jesus.’ Sometimes we can add a generic third-person subject. Mark 1:14 changes from ‘after John had been arrested’ to ‘after they had arrested John.’

“But those strategies don’t always work. Take, for example, the healing of the paralyzed man. Rather than healing the man at the outset, Jesus, seeing the faith of his friends, said to the paralyzed man, ‘My child, your sins are forgiven.’

“By using a passive to demote the subject, Jesus set up a scene rich with meaning beyond a ‘mere’ healing. Jesus doesn’t say who forgave the man’s sins, just that it was accomplished. The teachers of the law picked up on the passive right away: ‘Why does this man speak that way? Who can forgive sins but God alone?’ Jesus then tips His hand by asking which was easier—to say, ‘Your sins are forgiven,’ or ‘Get up, pick up your mat, and walk?’ And then the punchline: ‘So that you may know that the Son of Man has authority on earth to forgive sins . . . get up, pick up your mat, and go home.’

“We thought hard about how to render this section in Lengo. In the end, we had Jesus say, ‘My child, I forgive your sins.’ It’s somewhat unsatisfying to have Jesus tip His hand before the crucial moment, but it is an accurate and clear translation. Sometimes, the language compels us to make tradeoffs in attaining those hard goals.”

In Gun it is similarly translated as “I leave (forgive) your sins to you.” Since the Gun language also does not have a passive voice the translators had to choose an agent as well. “In this verse, the verb is ἀφίενταί (aphientai), 3 pl. indicative present passive, with no explicit agent; it is translated as ‘are forgiven.’ The sentence is transformed in Gun with the introduction of the pronoun Nyɛ (I), which represents Jesus as the implicit agent. The discussion that follows, where the scribes felt Jesus was usurping the right of God and actually forgiving sins, reinforces the argument that Jesus is the agent. If it were God, Jesus might not be criticized the way he was in that passage. However, in contrast to the Gun translation, in [the closely related languages of] Aja, Fon, and Gen, an impersonal pronoun is used as the agent.” (Source: Emmanuel K. Kogon in The Bible Translator 2017, p. 238ff. )

what you are to say will be given to you at that time

The Greek in Matthew 10:19 that is translated as “what you are to say will be given to you at that time” in English is translated in Gun as “what you will say, the Holy Spirit will give you.” Since the Gun language does not have a passive voice the translators had to choose an agent. “In Gun, Gbigbɔ Wíwé (Holy Spirit) is introduced as the agent, the one who will give to the disciples what they will say in that hour. In the Bible, the Holy Spirit is the one who endows people with force, courage, enlightenment (e.g., John 14.26; Acts 1.8; 9.31). Based on this argument and on the context, translators chose the Holy Spirit as the agent. However, in the Aja translation, God is the agent, while in Fon and Gen the impersonal pronoun is used [Aja, Fon, and Gen are closely related language].” (Source: Emmanuel K. Kogon in The Bible Translator 2017, p. 238ff. )

kiss

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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 [publ. 1960] in Romans 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)
  • Southern Birifor: puor or “greet” (source: Andy Warren-Rothlin)
  • 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 Romans 16:16) or “greet with love” (esp. 1 Thessalonians 5:26 and 1 Peter 5:14)
  • Pitjantjatjara: “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)
  • Kamba: “greet with the greeting of love” (source: Andy Warren-Rothlin)
  • 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)
  • San Blas Kuna: “smell the face” (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. )
  • Chichewa: “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, ‘clap in the hands and laugh happily'”)
  • Medumba: “suck the cheek” (“a novelty, the traditional term being ‘to embrace.'”)
  • Shona (version of 1966) / Vidunda: “hug”
  • Elhomwe: “show respect by hugging” (source: project-specific translation notes in Paratext)
  • Balinese: “caress” (source for this and three above: Reiling / Swellengrebel; Vidunda: project-specific translation notes in Paratext)
  • Tsafiki: earlier version: “greet in a friendly way,” later revision: “kiss on the face” (Bruce Moore [in: Notes on Translation 1/1992, p. 1ff.] explains: “Formerly, kissing had presented a problem. Because of the Tsáchilas’ [speakers of Tsafiki] limited exposure to Hispanic culture they understood the kiss only in the eros context. Accordingly, the original translation had rendered ‘kiss’ in a greeting sense as ‘greet in a friendly way’. The actual word ‘kiss’ was not used. Today ‘kiss’ is still an awkward term, but the team’s judgment was that it could be used as long as long as it was qualified. So ‘kiss’ (in greeting) is now ‘kiss on the face’ (that is, not on the lips).)
  • Kwere / Kutu: “show true friendship” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as heiliger Kuss or “holy kiss” in the epistles. The translators note (p. 62): “It is possible that this is an early practice in which Christians communicate the Holy Spirit to one another or rekindle it.”

See also The kiss of Christian love (image), Let him kiss me with the kisses of his mouth and kissed (his feet).