The Hebrew, Aramaic, and Greek that is typically translated as “elders” in English is translated in the DanishBibelen 2020 as folkets ledere or “leaders of the people.”
Martin Ehrensvärd, one of the translators, explains: “The term ‘elder’ turned out to pose a particularly thorny problem. In traditional bibles, you can find elders all of over the place and they never pose a problem for a translator, they are just always elders. But how to find a contemporary term for this semi-official, complex position? This may have been our longest-standing problem. A couple of times we thought we had the solution, and then implemented it throughout the texts, only to find out that it didn’t work. Like when we used city council or village council, depending on the context. In the end we felt that the texts didn’t work with such official terms, and throughout the years in the desert, these terms didn’t make much sense. Other suggestions were ‘the eldest and wisest’, ‘the respected citizens’, ‘the Israelites with a certain position in society’, ‘the elder council’ –- and let me point out that these terms sound better in Danish than in English (‘de fremtrædende borgere,’ ‘de mest fremtrædende israelitter,’ ‘alle israelitter med en vis position,’ ‘de ældste og de klogeste,’ ‘ældsterådet’). In the end we just said ‘leaders of the people.’ After a lot of hand-wringing, it turned out that we actually found a term that worked well. So, we had to give up conveying the fact that they were old, but the most important point is that they were community leaders.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )
The Germandas Buch translation by Roland Werner (publ. 2009-2022) translates likewise as “leader of the people” (Anführer des Volkes).
In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:
the Germandas Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news,” and the German translation by Fridolin Stier (1989) as “message of salvation” (Heilsbotschaft)
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):
“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”
The Greek that is translated as “elder” in most English versions (“presbyter” in The Orthodox New Testament, 2000) is translated as “Old-Man Leader” in Eastern Highland Otomi (source: John Beekman in Notes on Translation November 1964, p. 1-22) and in Bacama as mi kpan-kpani vɨnə hiutə: “big/old person of house of prayer” (source: David Frank in this blog post ).
Other translations include:
“person who commands among the people of Jesus” in Lalana Chinantec
“supervisor of the creed” in Guhu-Samane (source for this and three above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
“older person” with an implication of that being a leader-like person in Matumbi (source: Pioneer Bible Translators, project-specific notes in Paratext)
“person who has taken on responsibilities in the congregation” in German (das Buch translation by Roland Werner, publ. 2009-2022)
The German New Testament translation by Berger / Nord (publ. 1999) chooses for the occurrences in Revelation the translation of Würdenträger or “dignitary.” Elsewhere (for instance in 1 Peter 5:1) it has “elders, your congregational leadership.”
“The Greek word charis, usually translated by English ‘grace,’ is one of the desperations of translators. The area of meaning is exceptionally extensive. Note the following possible meanings for this word in various contexts of the New Testament: ‘sweetness,’ ‘charm,’ ‘loveliness,’ ‘good-will,’ ‘loving-kindness,’ ‘favor,’ ‘merciful kindness,’ ‘benefit,’ ‘gift,’ ‘benefaction,’ ‘bounty,’ and ‘thanks.’ The theological definition of ‘unmerited favor’ (some translators have attempted to employ this throughout) is applicable to only certain contexts. Moreover, it is quite a task to find some native expression which will represent the meaning of ‘unmerited favor.’ In some languages it is impossible to differentiate between ‘grace’ and ‘kindness.’ In fact, the translation ‘kindness’ is in some cases quite applicable. In other languages, a translation of ‘grace’ is inseparable from ‘goodness.’ In San Miguel El Grande Mixtec a very remarkable word has been used for ‘grace.’ It is made up of three elements. The first of these is a prefixial abstractor. The second is the stem for ‘beauty.’ The third is a suffix which indicates that the preceding elements are psychologically significant. The resultant word may be approximately defined as ‘the abstract quality of beauty of personality.’” (Source: Nida 1947, p. 223)
Other translations include (click or tap here to see more):
Inuktitut: “God’s kindness that enables us” (source: Andrew Atagotaaluk)
Nukna: “God gave his insides to one.” (“The ‘insides’ are the seat of emotion in Nukna, like the heart in the English language. To give your insides to someone is to feel love toward them, to want what is best for them, and to do good things for them.” (Source: Matt Taylor in The PNG Experience )
Uma: “(God’s) white insides” (source: Uma Back Translation)
the Germandas Buch translation by Roland Werner (publ. 2009-2022) uses a large variety of translations, including “undeserved friendliness,” “wonderful work of God,” “loving attention,” “generous,” but also “undeserved grace” (using the traditional German term Gnade)
In Latvian the term žēlastība is used both for “grace” and steadfast love. It is also often used as a synonym for “mercy.” (Source: Katie Roth)
In the Contemporary Chichewa translation (2002/2016) and the Buku Lopatulika version (1922/2018) it is translated with chisomo. This word was earlier used to refer to a charm that people were using for others to like them. It meant that on his/her own, a person would not be qualified to be liked by people. But with this charm, people would look at that person more kindly. This is also used in a number of Old Testament passages for what is typically translated as “find favor” or “gracious” in English, including Exodus 33:12, Numbers 6:25, or Psalm 84:11. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
For Muna, René van den Berg explains the process how the translation team arrived at a satisfactory solution: “Initial translation drafts in Muna tended to (…) use the single word kadawu ‘part, (given) share, gift,’ but this word is really too generic. It lacks the meaning component of mercy and kindness and also seems to imply that the gift is part of a larger whole. Consequently we now [translate] according to context. In wishes and prayers such as ‘Grace to you and peace from God’ we translate ‘grace’ as kabarakati ‘blessing’ (e.g. Gal 1:3). In many places we use kataano lalo ‘goodness of heart’ (e.g. Gal 1:15 ‘because of the goodness of his heart God chose me’) as well as the loan rahamati ‘mercy’ (e.g. ‘you have-turned-your-backs-on the mercy of God’ for ‘you have fallen away from grace’; Gal 5:4). In one case where the unmerited nature of ‘grace’ is in focus, we have also employed katohai ‘a free gift’ (typically food offered to one’s neighbo-1urs) in the same verse. ‘The reason-you-have-been-saved is because of the goodness of God’s heart (Greek charis, Muna kataano lalo), going-through your belief in Kristus. That salvation is not the result of your own work, but really a free-gift (Greek dooron ‘gift’; Muna katohai) of God.’ (Eph 2:8).
In Burmese, it is translated with the Buddhist term kyeh’jooh’tau (ကျေးဇူးတော်). LaSeng Dingrin (in Missiology 37/4, 2009, p. 485ff.) explains: “As regards the Christian term ‘grace,’ Judson [the first translator of the Bible into Burmese] could not have brought the Burmese Buddhists the good news about the redeeming work of Jesus Christ and its benefits (i.e., forgiveness and salvation), without employing the Burmese Buddhist term kyeh’jooh’tau (‘grace’). Deriving from Palikataññuta (“gratefulness”), kyeh’jooh’tau denotes ‘good deeds for others or benefits,’ which occur among humans. (…) When Christianized, kyeh’jooh’tau also refers to the atoning work of Jesus and its benefits, and can occur between humans and God. The word kyeh’jooh’tau looks very Burmese Buddhist, but it is Christian, too, and conveys the core of the Christian proclamation. Furthermore, kyeh’jooh’tau itself shows that translatability of Christianity cannot be imagined without reliance on Buddhism.” (See also the Burmese entry for God)
In American Sign Language it is translated with a sign that combines “compassion” and “giving out.” (Source: Ruth Anna Spooner, Ron Lawer)
“Grace” in American Sign Language, source: Deaf Harbor
The Greek that is usually translated as “scribe” in English “were more than mere writers of the law. They were the trained interpreters of the law and expounders of tradition.”
Tboli: “one who taught the law God before caused Moses to write” (or “one who taught the law of Moses”) (source for this and 5 above: Reiling / Swellengrebel)
Noongar: Mammarapa-Warrinyang or “law man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “one who writes and explains Great Above One’s (=God’s) prohibitions” (source: Enggavoter 2004)
Chichewa: “teacher of Laws” (source: Ernst Wendland)
Lalana Chinantec: “one who is a teacher of the law which God gave to Moses back then”
Tepeuxila Cuicatec: “one who know well the law” (Source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Huixtán Tzotzil: “one who mistakenly thought he was teaching God’s commandments”(Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker; source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)
Germandas Buch translation by Roland Werner (publ. 2009-2022): “theologian” and the 1998 translation by Walter Jens: “interpreter of scriptures” (Schriftausleger)
English translation by Scot McKnight (The Second Testament, publ. 2023): Covenant Code scholar
In British Sign Language it is translated with a sign that combines the signs for “expert” and “law.” (Source: Anna Smith)
“Scribe” in British Sign Language (source: Christian BSL , used with permission)
Following are a number of back-translations of Titus 2:3:
Uma: “So also old women, teach them so that their actions are like people who submit to the Lord God, not speaking evil of others, not addicted to drinking intoxicants, and faithful in teaching others to make-good their actions.” (Source: Uma Back Translation)
Yakan: “Like that also teach to the old women. Their customs ought to be good so that God is pleased with them. They should not slander their companions and not habitually-drink (alcoholic understood). Their teachings should be good.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “What you teach to the older women is just the same. God must always be pleased with their deeds. They are not gossips, they are not habitual drinkers of wine. They must always teach good deeds” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “As for the collective-older-women moreover, advise them also to follow a holy lifestyle that is appropriate to their faith. Advise them also not to speak-evil-of their companions or get-drunk, but rather that they teach what is good” (Source: Kankanaey Back Translation)
Tagbanwa: “Like that too are the old/mature women. Teach them that it’s necessary that they always live lives in harmony with the will of God. They are not to be gossipers, not a slave to intoxicating-drink. On the contrary, they are to be explaining/making-clear the nature/ways which please God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And also the old women, tell them that they should live so as to be respected. They are not to bite in their speaking. They are not to be drunkards. All that is good, they are to show.” (Source: Tenango Otomi Back Translation)
Germandas Buch translation by Roland Werner (publ. 2009-2022) (verses 3-5): “Exactly the same applies to the older women. They should reflect God’s holiness in their entire demeanor, they should not cause unrest, they should not be enslaved to wine, but they should act as teachers of the good and thus lead a prudent life. The younger women should love their husbands and children. They should live prudently and purely before God, manage their household well and yet voluntarily submit to their husbands so that God’s message cannot be maligned in society.” (This reflects what Ulrich Wendel [in: Werner 2018, p. 73ff.] mentions as a possible translation of these verses. Here it’s not the old women teaching the young women but Titus is instructed to teach both of these groups. Wendel is coming to that conclusion on the basis of the parallelism of verses 2-6 [older men – old women – young women – young men] and the fact that sóphronizó (σωφρονίζω) in verse 4 does not necessarily have “young women” as its object.)
Following are a number of back-translations of Titus 2:4:
Uma: “If the behavior of old women is like that, they can teach women who are still young so that they too know how to love their husbands and children,” (Source: Uma Back Translation)
Yakan: “So-then they can teach the young women so that they love their husbands and their children” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “so that they might be able to teach to the younger women love for their husbands and their children,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “to the women who are younger than they (lit. their younger-siblings) in order that they be instructed in the right way for them to love their husbands and children.” (Source: Kankanaey Back Translation)
Tagbanwa: “For provided it’s like that, they can train/supervise the still young women. They can train them to value their husband and children,” (Source: Tagbanwa Back Translation)
Tenango Otomi: “They are to teach the young women to love their husbands and to love their children.” (Source: Tenango Otomi Back Translation)
Germandas Buch translation by Roland Werner (publ. 2009-2022) (verses 3-5): “Exactly the same applies to the older women. They should reflect God’s holiness in their entire demeanor, they should not cause unrest, they should not be enslaved to wine, but they should act as teachers of the good and thus lead a prudent life. The younger women should love their husbands and children. They should live prudently and purely before God, manage their household well and yet voluntarily submit to their husbands so that God’s message cannot be maligned in society.” (This reflects what Ulrich Wendel [in: Werner 2018, p. 73ff.] mentions as a possible translation of these verses. Here it’s not the old women teaching the young women but Titus is instructed to teach both of these groups. Wendel is coming to that conclusion on the basis of the parallelism of verses 2-6 [older men – old women – young women – young men] and the fact that sóphronizó (σωφρονίζω) in verse 4 does not necessarily have “young women” as its object.)
Following are a number of back-translations of Titus 2:5:
Uma: “have clear hearts, holy actions, take good care of their children and their homes, have good hearts [i.e., be kind], and submit to their husbands. If like that their actions, no-one will disparage the Word of God.” (Source: Uma Back Translation)
Yakan: “and so that their thinking is good and they are good/respectable and have pity/mercy on their companions. They should persevere working in the house, and they should do/follow their husbands wishes. If the custom of the young women is like that the people will not put-down/criticize the word of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “and so that they might teach them to think properly, to avoid immoral activity, and to do their work well. They must obey the commands of their husbands. And if that is what the behavior of the women is like, no one will be able to say that what we teach from the Word of God is bad.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “They are also to advise them to control themselves and that their behavior/character be clean. They must also tend-to their homes, be patient, and submit-themselves-to (lit. cause-themselves -to-be-ruled-by) their husbands. For if they follow these behaviors, the word of God which we are teaching will not be deprecated/belittled.” (Source: Kankanaey Back Translation)
Tagbanwa: “controlling themselves and putting far from them whatever disgusting motive of the mind/inner-being. They are to be managing their households well, to be behaving-properly/nice and obedient to their husbands, so that the word of God which we teach won’t be negatively-criticized.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “They are to teach them to watch themselves well, not to do what is evil. They are to do what their husbands say. If they do according to this word, then no one will be able to speak against the word of God.” (Source: Tenango Otomi Back Translation)
Germandas Buch translation by Roland Werner (publ. 2009-2022) (verses 3-5): “Exactly the same applies to the older women. They should reflect God’s holiness in their entire demeanor, they should not cause unrest, they should not be enslaved to wine, but they should act as teachers of the good and thus lead a prudent life. The younger women should love their husbands and children. They should live prudently and purely before God, manage their household well and yet voluntarily submit to their husbands so that God’s message cannot be maligned in society.” (This reflects what Ulrich Wendel [in: Werner 2018, p. 73ff.] mentions as a possible translation of these verses. Here it’s not the old women teaching the young women but Titus is instructed to teach both of these groups. Wendel is coming to that conclusion on the basis of the parallelism of verses 2-6 [older men – old women – young women – young men] and the fact that sóphronizó (σωφρονίζω) in verse 4 does not necessarily have “young women” as its object.)
