In the instances where the Greek New Testament says Christos Iēsous (Χριστὸς Ἰησοῦς) rather than the more common Iēsous Christos and English translations typically translate as “Christ Jesus,” the Bokyi translation says Jisos Karâs or “Jesus Christ.”
“Bokyi is a rather small language in the Cross River State of Nigeria. In one Bokyi village named Bansan the oldest man’s name is Otu Obyi. There is another man in another Bokyi village named Obyi Otu. Even though these two men share the same names every Bokyi person knows that they are two different people because of the order in which their names are used.
“If you are a translator and your language uses this same method of naming people, you can not sometimes write Jesus Christ in your translation and sometimes write Christ Jesus, and still refer to the same person. It will refer to two different people. You should always write Jesus Christ or Christ Jesus, but not both. You will have to decide which order is the most natural in your language.”
The Greek that is translated as “wisdom” in English is rendered in Amganad Ifugao and Tabasco Chontal as “(big) mind,” in Bulu and Yamba as “heart thinking,” in Tae’ as “cleverness of heart” (source for this and all above: Reiling / Swellengrebel), in Palauan as “bright spirit (innermost)” (source: Bratcher / Hatton), in Ixcatlán Mazatec as “with your best/biggest thinking” (source: Robert Bascom), and in Dobel, it is translated with the idiom “their ear holes are long-lasting” (in Acts 6:3) (source: Jock Hughes).
Laka: “God calls us outside to Himself” (“This phrase is derived from the practice of a medicine man, who during the initiation rites of apprentices calls upon the young man who is to follow him eventually and to receive all of his secrets and power. From the day that this young man is called out during the height of the ecstatic ceremony, he is identified with his teacher as the heir to his position, authority, and knowledge.”) (Source for this and above: Nida 1952, p. 147)
Central Tarahumara: “only live doing good as God desires” (source for this and four above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Mairasi: “one’s life/behavior will be very straight” (source: Enggavoter 2004)
Enlhet: “new / clean innermost” (“Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here).) (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff.)
The choices for translation of “sanctification” in the Indonesian Common Language Bible (Alkitab dalam Bahasa Indonesia Masa Kini, publ. 1985) differed according to context. (Click or tap here to see details)
“In Romans, hagiasmos [“sanctification”] occurs twice in chapter 6, in verses 19 and 22. It is used in relation to believers who are called to be saints (1:7), who are under grace (6:15), who have been set free from sin to become slaves of righteousness (6:18). Therefore here hagiasmos not only refers to God’s act of consecration, but also to the believer’s moral activity arising out of this state. It is this aspect that the translators have stressed in verse 19: ‘… so now yield your members to righteousness for sanctification’ has been translated untuk maksud-maksud Allah yang khusus: ‘for God’s specific purposes.’ So also in verse 22 ‘… the return you get is sanctification’ has been translated hidup khusus untuk Allah: ‘living for God alone.’
“!In 1 Corinthians 1:30: ‘… in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption,’ hagiasmos is put in a parallel position to wisdom, righteousness and redemption, and is rooted in Christ. In view of the parallel concepts, it is clear a result is indicated here. The believers are holy because they are ‘in Christ’ who is intrinsically holy. Hagiasmos here has been rendered as: umatnya yang khusus: ‘his own people.’
“In 1 Thessalonians 4:3-7, hagiasmos involves abstaining from unchastity (verse 3) and is contrasted with uncleanness (verse 7), while in verse 4 it is used as a parallel with ‘honor’ to modify the verb. Hagiasmos is here rooted in the will of God, and calls for moral conduct. The translators translate hagiasmos in verse 3 as hidup khusus untuk dia: ‘live for him alone,’ and in verses 4 and 5 menyenangkan hati Allah: ‘pleasing God’s heart.’
“The expression in 2 Thessalonians 2:13 ‘sanctification by the spirit’ (en hagiasmo pneumatos), is generally understood as sanctification or consecration effected by the Holy Spirit. This consecration was effected at the moment of conversion. The translation here is umat Allah yang suci: ‘God’s holy people.’
“The noun also appears in the Pastorals once (1 Timothy 2:15), where, in view of the context, it clearly denotes ethical behavior. The translators translate as hidup khusus untuk Allah: ‘living for God alone,’ but perhaps it would be better here to translate it with hidup tanpa vela: ‘lead a blameless life,’ which would suit the context better.
“In conclusion then, to translate hagiasmos in a way that is meaningful to the average modern reader, it may often be necessary to render it by a phrase which brings out the primary meaning of the term. If it refers to the act of consecration, this phrase should include the notion of belonging to God, and if it refers to the conduct of the believer, the phrase should stress the idea of pleasing God and refraining from evil.” (Source: Pericles Katoppo in The Bible Translator 1987, p. 429ff.)
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)
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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.”
In Folopa, the translation team also found a deeply indigenous term. Neil Anderson (in Holzhausen 1991, p. 51) explains: “While I was explaining the meaning of the [concept] to the Folopa men, I could see their faces brighten. They said that this was a common thing among them: ‘If someone falls a tree and it tips to the wrong side, killing someone, the relatives of the injured party claim the life of the guilty party. But in order to save his life, his relatives make amends. Pigs, shells (which are still used as currency here) and other valuables are given to the relatives of the deceased as payment for the life of the guilty party. In this way he can live because others stand up for him.’ Full of joy, I began to utilize this thought to the difficult translation of the word ‘redemption.’ Mark 10:45 reads now, translated back from the Folopa: ‘Jesus came to make an atonement, by which he takes upon himself the punishment for the evil deeds of many. He came so that through his death many might be liberated.’ After working on this verse for half an hour, I read it to my friends. They became silent and moved their slightly bowed heads thoughtfully back and forth. Finally, one of them took the floor, ‘We give a lot to right a wrong. But we have never given a human being as a price of atonement. Jesus did a great work for us when he made restitution. Because he died, all of us now don’t have to bear the punishment we deserve. We are liberated.'”
In Samoan the translation is togiola which originally refers to a fine mat. John Bradshaw (in The Bible Translator 1967, p. 75ff.) explains: “The rite of submission applies in cases of grave sin which demands an extreme punishment: offenses such as murder, adultery or disrespectful behavior towards a chief. Submission is made in expectation of forgiveness. The rite is normally enacted at dawn. The prisoner and his family, or even his whole village bow down in silence before the house of the chief or other offended party. The prisoner heads the group and is covered with a fine mat, offered as his ransom. In other words, he submits himself completely to the authority of those whom he has offended. Many such submissions have been successfully offered and received. Those inside the house will come out, and bring into it those offering submission. The priestly orators speak sweetly and all join in a meal. The fine mat is accepted, while the prisoner is set free and forgiven. He no longer goes in fear of retribution for his sin. (…) If now we turn to the relation between the believer and the Redeemer, we notice at once that the word togiola, literally the price of one’s life, was the word used to denote the fine mat with which the sinner covered himself in the rite of Submission. The acceptance of the togiola set free the prisoner. It was inevitable that togiola should render lutron, ransom, as in Matt. 20: 28.”
“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.)
Following are a number of back-translations of 1 Corinthians 1:30:
Uma: “It is only because of God that we are connected with Kristus Yesus. Because of Kristus Yesus, we have come to know the wisdom of God: he is the one who has made us straight in God’s sight, he made us holy to be his portion, and he released us from all that is evil.” (Source: Uma Back Translation)
Yakan: “But you have been made one by God with Isa Almasi and Almasi was made by God the source of our knowledge. Because of Isa Almasi we (dual) are considered straight by God. He also made us (dual) his people and caused us (dual) to be free from the judgment of our (dual) sins.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And in spite of this, God made it so that we (incl.) are made one with Jesus Christ and He has made it also that we have wisdom which comes from Christ; and by means of Christ God has considered us righteous and we’ve been made to become people also who belong to God, and He redeemed us from our slavery to evil-doings.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because God is the one who joined us to Cristo Jesus, and he made-Cristo -into the source of our wisdom. Through him, we are counted as righteous, we become God’s holy people, and we are set-free.” (Source: Kankanaey Back Translation)
Tagbanwa: “Even us, our (status) of being-united/tied-together with Cristo Jesus has really originated with God. And this Cristo Jesus has been made our means-of-recognizing God’s true wisdom, what is meant by this wisdom being that we are now righteous in God’s sight, for we have now been freed from sin’s enslaving of us, so that we would now live lives far from all sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “God himself wanted (= caused) that we walk with Jesus Christ. God caused that because of Christ we know concerning the word of God. Now by Christ we are at peace with God. And it is Christ who caused that we now are in the hand of God. Because it is Christ who paid for our sins.” (Source: Tenango Otomi Back Translation)
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 addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “justice”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)
Following is a list of (back-) translations of various languages:
Mossi: “to have a white stomach” (See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”)
Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff.).
Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
Other solutions that are used by a number of languages include these:
Dobel: “the important one that God had appointed to come” (source: Jock Hughes)
Nyongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Nyongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (source. P. Middelkoop in The Bible Translator 1953, p. 183ff.)
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself” in many English Bible translations when referring to the persons of the Trinity with the capitalized “He,” “His,” “Him,” or “Himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Chinese, however, offers another possibility (click or tap here to read more):
In modern Chinese, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, many other Bible translations do and it is widely used in hymnals and other Christian materials. (Source: Zetzsche)
Early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970) also used 祂 to refer to “God.” Kramers points out: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff.)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “kind,” or “warrior”). It does that by either using passive constructs (“He gave us” vs “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
See also this chapter in the World Atlas of Language Structures on different approaches to personal pronouns.
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
There are various approaches to the translation of the Greek theos and Hebrew elohim or el that are translated as “God” in English. Click or tap here to see more.
While some of the main language groups of European languages have the origin of their translations go back to somewhat nebulous sources (see below), many other languages use a translation that can be more easily traced back to its original meaning.
Click or tap here to see the translations by many Germanic, Romance, or Slavic languages.
Eugene Nida (1947, p. 204ff.) provided a theoretical framework for ways to select a translation for “God.” (Click or tap here to see)
“The name for God in an aboriginal language is one of the keystones to the entire theological structure and Bible teaching. The problem is by no means as simple as it may at first appear. Some translators, not finding in the pagan religious system, exactly the word which they think appropriate, have introduced a foreign name for God, e.g. Spanish Dios or English God. They have thought that such a word would have prestige because it comes from the language of a culturally dominant group. The fact that such a borrowed word seems to have no bad connotations appears to justify its use. It is assumed that the native people will automatically come to understand by the borrowed word for ‘God’ exactly what we understand by the same term. The translator has counted upon taking a word with zero meaning and giving it the proper content. This is not so easily done as imagined. In almost every case the native will immediately try to equate this new name of God with one of the gods of his own religious system. Since all people attempt to understand the unknown in terms of the known, it will not be very long before the natives will have worked out what seems to them a perfectly consistent equivalent for the new term.
“On the other hand, the translator may attempt to use some native word for ‘God’ which seems applicable. A further investigation may reveal that there are many characteristics which are given to this god in native legend which are quite inconsistent with Biblical truth. The translator’s examination must be thorough, for he does not want to run the risk of using a term which does not contain at least the central core of meaning which is essential.
“The translator should not be fearful of using a native word for ‘God.’ He should remember that in terms of the native culture the Greek word theos, the Latin deus, and the Gothic guþ could hardly be termed exact equivalents to the concept of God as taught in the Bible. Nevertheless, these terms did possess the essential core of meaning. It is interesting to note that they are generic terms. In no case were they the names of one particular god. The use of names such as Zeus, Jupiter, or Woden would not have been wise, for these specific names included a great deal of legend as to the individual peculiarities, excesses, and immoral actions of the particular gods. In the generic terms, however, there existed enough of the fundamental core of religious significance that they have been used successfully. In Greek, theos designated any god. In the plural it could be used to include all the gods. In the Bible this generic term is used and made to apply specifically to only one God. The Christians took a term which designated any important supernatural entity and by context and teaching made it apply to only one such entity. Where this same situation exists in another culture, there is no reason for believing that this process could not be repeated, and with good results.
“In choosing the name for God it is important to consider the usage of the trade language. Very frequently the native church is assimilated into the church group speaking the trade language or the national language. The native church also draws much of its leadership from among those who speak the trade language. A similar name for God is valuable, but it is not absolutely essential.”
Following are examples of what Nida above considers “native words.” (Click or tap here to see)
Lakota: Wakȟáŋ Tȟáŋka (“the universal spiritual power” — source: Steve Berneking in Beerle-Moor / Voinov, p. 119 — click or tap here to see more)
“The Lakota translators have intentionally chosen to use the traditional Lakota name of the Deity instead of the name ‘God.’ Past missionary movements across North America have colonized Indian people to assume that the word ‘God’ is the appropriate gloss for traditional understandings of the Deity. Even more troubling, the waves of violence — physical, social, and psychological — were more often than not carried out in the name of ‘God.’ In an intentional strike against this violence (…) these Lakota translators are using the name Wakȟáŋ Tȟáŋka. Wakȟáŋ Tȟáŋka is the universal spiritual power, sometimes wrongly rendered in English ‘Creator’ or ‘Great Spirit.’ In Lakota spirituality, however, Wakȟáŋ Tȟáŋka is not personified with any name. What Christians would refer to as ‘God’ is understood as a spiritual force or energy that permeates all of creation and is manifest in numerous ways in the world around us at any given moment and in any given place. So, to assume that the name ‘God’ is an appropriate gloss to translate Wakȟáŋ Tȟáŋka fully and culturally not only reflects some latent ‘imperial’ attitude, it also negates and oppresses the deep understanding of Wakȟáŋ Tȟáŋka for the Lakota people. Therefore, the choice of the Lakota translators to bring Wakȟáŋ Tȟáŋka into the biblical text is an attempt to heal and to reconcile the brokenness in the history of their people.”
Ebira: Ohomorihi (“the great one that makes the rain” — as farmers the Ebira people depend on rain made by God for survival) (Source: David O Moomo in Scriptura 88 (2005), p. 151ff.)
Northwestern Ojibwa: Kishemanitoo (“the Great Spirit”) (Donald Hekman in Notes on Translation 1999, p. 17ff.)
Mohawk: Rawenní:io: “Supreme Being,””Great Spirit,” or “God”
Kamo: Yamba, which is the capitalized form of yamba) which means “sky/heaven” (source: David Frank)
Ap Ma: Yamom (“the creator” — click or tap here to see more)
“Yamom is the creator. He made the trees and everything else we see in the world around us. There is no tradition as to where Yamom lives, and he is never seen. ‘We do not know him directly. We know only that he was in his own place and at his word everything was created. A person might sit somewhere and reflect, ‘How could such a thing as a coconut tree grow out of that nut?’ The answer is that these things that people could never do could only have been done by Yamom. Yamom is sometimes referred to as Yadima, which means ‘word’ or ‘story.’ It is a kind of euphemism so that one doesn’t have to say the real name. There is a feeling that if the name is used carelessly, the person may experience some kinds of problems. According to the traditional culture, Yamom himself never gave anyone direct messages. However, the konim ‘spirits,’ would sometimes mention him: ‘Yamom says the rains are coming,’ or ‘Yamom says the eels are coming.'”
Keapara: palagu (“God” or “spirit of humanness” — click or tap here to see more)
“Apart from the meaning ‘God,’ palagu is used in ordinary speech to mean something like ‘spirit of humanness.’ Each person is born with their own palagu, and this is what makes them able to become mature human beings. If the palagu leaves a person, then that person will begin to act in strange ways. In this way it is rather like the English word ‘mind.’ There is a special concern for babies, because the palagu of a baby is easily separated from the baby. When preparing to give a baby a bath, or if a person is carrying a baby under big trees, or at night, people are often encouraged to call out Kivani palaguna O, onove rake kaumai — ‘Baby’s spirit, come after us.’ If the baby’s palagu does not come, then the baby will become very fussy and difficult. The family must then try to figure out how to get the palagu to come back. Perhaps they will pray. There is often a feeling that something has gone wrong within the family, and this must be straightened out before the baby’s palagu will return.”
Mbandja: Chuchu (the traditional maker of world and mankind — click or tap here to see more)
“People claim that he made the world and mankind. What is more, he likes mankind. But his people did not like him. To escape from him, they ran away and have practically forgotten about him, though he has never forgotten about them. Here, embedded in the legends of the people, lies the truth which the missionary may use. He may show the people how far they have wandered from God and how He has not forgotten about them. In fact, He sent His Son in order that He might reconcile them to Himself.”
Kovai: Yoba Maro (variant of Molo, a traditional cultural hero)
Misima-Panaeati: Yabowaine (traditional god who lives in the sky and helps with journeys or fights)
Zimakani: ‘Bi’bukia’mene (“True supernatural being” — source for this and above: Norm Mundhenk in The Bible Translator 2004, p. 215ff. — click or tap here to see more)
In Zimakani there were supernatural beings called ‘bi’buki. The stars are among the ‘bi’buki, as are the sun and moon. Kau was the traditional god of the Zimakani, their ancestral folk hero. They would say Kau is our ‘bi’buki. Using this term as a base, a form ‘Bi’bukia’mene was developed. It means ‘The True (masculine, singular) ‘bi’buki‘ This is the term being used for ‘God.'”
Matigsalug Manobo: Manama — Traditionally known as creator of the lesser gods as well the earth
Thai: phra’ cao (พระเจ้า) (“Divine Lord”) (Phra’ cao is also used to refer to the king in Thailand; source: Stephen Pattemore).
Bacama: Həmɨnpwa: “king of up” (“In pre-Christian days, this was the name for the highest among the gods. Sometimes the shorter form Pwa is used.” Source: David Frank in this blog post)
Giziga: Bumbulvuŋ — “derived from the phrase Buy mulvuŋ, meaning ‘chief of spirits of ancestors.'”
North Mofu: Bay’ərlam — “also meaning ‘chief of spirits of ancestors.'” (Source for this and above: Michel Kenmogne in Noss 2007, p. 381f.)
Tiv: Aondo — “sky” — created the earth and everything within it (source)
Yoruba: Ọlọrun — “the mightiest among the mightiest” (source)
Igbo: Chineke — “God in the morning of creation” or “the God who creates” or “God and the Creator” (source)
Northern Ngbandi: Nzapa — Nzapa is the traditional creator and the ultimate cause of all things. He rarely intervenes directly in the affairs of men but has created the spirits and they are his messengers and workers here below, interfering, meddling, or assisting in the details of life. The ancestral spirits in particular are important in the government of society. The Ngbandis speak of Nzapa saying, “Nzapa is there above everything.” He is indeed conceived of as being quite detached and disinterested in his creation. — Source: Quentin Nelson in The Bible Translator 1957, p. 145ff.)
Toraja-Sa’dan: Puang Matua, an indigenous term with the meaning of “the Lord enthroned in the midst of the firmament,” a supreme being with other gods under him. In Christian meaning today the one and only God. (Source: H. van der Veen in The Bible Translator 1950, p. 21 ff.)
Konkomba: Uwonbɔr or Uwumbɔr — Uwonbɔr is an “ancient God of a bygone era and distant dreams, who no longer had any relationship with the tribe. Uwonbɔr was the creator of everything: heaven and earth, and the first family. At first he was very close to earth but then, according to the Konkombas, ‘One of our ancestors committed a wicked deed and because of that offence Uwonbɔr no longer wishes to be God of the Konkombas.’ The details of that terrible crime have long since been forgotten, but because of it Uwonbɔr went far away and took heaven with him. There was no way back to meet Uwonbɔr any more, so the people had to seek other ways of minimising the suffering caused by his absence.” (Source: Lidorio 2007, p. 21)
Lamba: ŵaLesa — the prefix ŵa is a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one God, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff.)
Ngaju: Hatalla — the name of the the male part of the supreme male/female god of the indigenous Kaharingan religion. (See Hermonogenes Ugang in The Bible Translator 1987, p. 433ff. about this somewhat controversial choice.) The Ma’anyan New Testament uses a parallel choice with Alatalla. The Ma’anyans traditionally are also followers of Kaharingan.
Yala: Ɔwɔ — this term traditionally covered the following semantic areas: spirit; creator and ultimate cause of everything; father of all; Male counterpart of aje; related to aje as a husband is to a wife; above all other spiritual powers; gives or withholds rain; gives each person a special gift at birth; knows everything; watches over the world with an all-seeing eye; sky (source: Eugene Bunkowske in The Bible Translator 1977, p. 226ff.)
“During my early years as translation consultant with the Bible Society in South America, I had the privilege of checking the translation of the New Testament into the Maquiritari language spoken in south-western Venezuela. As we neared the completion of that New Testament. I began to feel increasingly uneasy about the word for ‘God,’ Diyo, which the team was using. Each time I voiced my concern about the fact that the name was borrowed from a European language and not a Maquiritari name, the translators assured me that they too, felt uncomfortable about that name, but that there was nothing they could do about it, because the Maquiritari language just did not have an adequate word. There was, they said, a culture hero called Wanaadi. He was spoken of as having done some of the things the Bible ascribes to God, but he was also the ‘lyingest,’ ‘cheatingest’ and most immoral character in tribal folklore and hence totally unfit for the divine name in the Bible.
“When we had completed checking the New Testament I still could not shake off my uneasiness about the divine name, so I asked that the team take several months to pray and to listen carefully to see if there really was no local name for God that could be used. I promised that if after three months of honest search on their part, they did not turn up an adequate answer. 1 would authorize the printing of the New Testament using the loanword Diyo to express God.
“Before two months had passed I received an excited letter. The translators, true to their promise, had accompanied a team of evangelists to a remote corner of Maquiritariland. The evangelists preached and taught and the translators listened. To the surprise of the translators the evangelists, all Maquiritari church elders, dropped the name Diyo and preached only about Wanaadi as soon as they got into the previously unevangelized area. The trip lasted several weeks and during the whole time the name Diyo was never used.
“On the way home the translators confronted the evangelists with the question: ‘How come you always used the name Wanaadi among these people while in our churches at home you always use Diyo to speak about God?’
“The answer: ‘These people know no Spanish, so they have never heard the name Dios or Diyo. The only name for God they know is Wanaadi.’
“’But what about all the deception and all the acts of immorality which Wanaadi committed? How could he be the God of the Bible?’
“The answer: ‘Oh, those things? Don’t you know that they are all bad gossip stories that the devil invented so that the people would not follow Wanaadi‘s way?’
“With one bold stroke a whole tribal mythology of the now ‘bad’ stories about Wanaadi had been reinterpreted. And the end result was that the church decided to use Wanaadi rather than Diyo to express God in the New Testament about to be printed.
Ajië: Bao (“a spirit,” “an ancestor,” or “a corpse” — source: Clifford, p. 79-91 — click or tap here to see more)
Maurice Leenhardt, the missionary and translator in charge of the first and only Ajië translation “believed at first that the Melanesian experience of Divinity could be brought directly over into Christianity. In 1905 he began experimenting with using bao (a spirit, an ancestor, or corpse) to clarify in the native language the ‘visions’ spoken of in the Gospels. (…) The Christian God had to appropriate the essence of Melanesian spirits by taking possession of their generic name, Bao. (…) [Leenhardt wrote to his father in 1913:] If Jehovah is really that which is visible since the creation then the pagans must have an obscure revelation of God at the heart of their beliefs. This is a minimum of experiences upon which the preaching of the Gospel can be based, And this we shouldn’t reject the entire jumble of their gods in order to give them a new god with a foreign name; rather we should search for the word in their language, even the strangest word, into which can be translated the visible experience of God. (…) The bao concept would have to be reunderstood, not as a generic term but capitalized, as a personal name. (…) Leenhardt was encouraged by his discovery that bao had always been a highly adaptable concept. It could apply not merely to a corpse, recent ancestor, or magical divinity, but its masculine ‘power’ could sometimes fuse spontaneously with feminine-totemic principle of life. (…) In adopting the language of totemic myth to evoke the Christian Bao (…) Leenhardt in effect broadened the God of European orthodoxy in two crucial ways. In translating his deity, the missionary made ‘Him’ more androgynous, a totem-bao of feminine ‘life’ as well as of masculine power.”
Ngäbere: Ngöbö (source: Nida 152, p. 37f. — click or tap here to see more)
Nida tells this story: “Frequently the translator is indebted to pagan shamans for some of the most important terms. For years Efrain Alphonse tried to find the Ngäbere name for ‘God.’ Many of the people did not know the word, and others refused to give it. Though there was a belief in a beneficent Creator, His name was too sacred to be known by the uninitiated. On one occasion, Mr. Alphonse went with some of his Ngäbe helpers to visit an old medicine woman back in the recesses of the tropical forest of Bocas del Toro. After being ushered into the presence of this greatly revered (…) woman, they answered at length the many questions she asked. Finally she began to chant and sing and as her voice rose higher and higher, she shouted out in trance-like ecstacy so that all could hear, ‘These men are talking about Ngöbö, the God of heaven and earth, Listen to them!’ There was the name ‘Ngöbö,’ the very word which Mr. Alphonse had been seeking for so many years. It came from the lips of a native diviner and sorceress, but all agreed that this was the name of God, and throughout the years it has been used by the Ngäbe Christians.”
Gbaya: sõ (originally: “to ooze; to anoint, to rub on” also “spirit” later “god” and finally a proper name for “God” — source: Noss, Current Tends 2002, p. 157ff. — click or tap here to see more)
“When the Gbaya translator of the Bible, like the Protestant and Catholic missionaries who first translated Scripture texts into Gbaya, adopts the traditional term for God, what does this mean theologically? The issue is not whether this term fits into the broad sweep of African Traditional Religion as it is referred to by modem African theologians, but what kind of God is this? The noun sõ may be derived from the verb so which means ‘to ooze; to anoint, to rub on.’ This term, which may have a basic meaning similar to ‘spirit,’ has come to be used as the equivalent of ‘god’ and as a proper name for ‘God.’ Folk etymology explains that this word depicts the unique power of God in that he created himself like sap oozing from the trunk of a tree. This God is the Creator God who created Adam and Eve and who also created the Gbaya ancestors. To the Gbaya this is YHWH of the Old Testament. (…) The theological implications of this practice are two-fold. First, the use of a vernacular term offers legitimacy to traditional beliefs. Secondly, there may appear to be a clash between the God of the Old Testament and the God of the translated text if the traditional term is retained (…) Lamin Sanneh observes two possible explanations with regard to this issue (1988:18). The first is that what any one language may say may not totally describe God; the second is that all languages may be inherently inadequate with regard to religious truth. Gbaya readers interpret the translated text in the light of tradition and transmitted knowledge. Adam and Eve are seen against the backdrop of the folklore heroes, Wanto and his wife Laaiso. Like Adam and Eve, Wanto and Laaiso are archetypes of humankind whose descendants pay the price of their misdeeds in those ancient times of the beginning. Just as Adam and Eve suffer the consequences of their deeds and are deprived of their pristine garden, so also Wanto and Laaiso lose the paradise that is created for them by an unknown benefactor of Gbaya myth.”
“If we take an African example and consider the Akan of Ghana we see that they recognize Onyame or Onyankopon as the supreme God. Both of these names are personal and cannot be pluralized, but they also recognize the abosom, called idols or fetishes in the earlier dictionaries, but now called god/gods by Akan scholars. A is the prefix which pluralizes a root, bo means ‘stone’ or rock’ and som means ‘to worship.’ Thus the word as a whole literally means ‘rock things people worship.’ While the above example is from a single tribal society, the model it presents is duplicated in many, if not most West African societies. In such situations, the local word ‘gods’ will probably cover the domain of two Hebrew words gods and idols.”
Northern Indian languages including Hindi, Nepali, Assamese, and Bengali use “Ishwar (Assamese: ঈশ্বৰ, Bengali: ঈশ্বর) or Param-Ishwar (“Supreme Ishwar”) (Hindi and Bengali: परमेश्वर). “This is a term used widely in Hindu scriptures in different senses. It is mainly used as a title, usually associated with the Hindu god ‘Siva.’ But there are passages in some scriptures where Ishwar is used as a name of a personal god who is the maker or master of the universe.”
Southern Indian languages tend to use Deva, “another term tor a divine being. But this is not a personal name: it is a term to refer to any divine being, of which there are plenty in the Hindu pantheon. The term means ‘respectable or glorious being,’ so it has a positive sense.” Languages include Gujarati: દેવ, Kannada: ದೇವರ, Marathi: देव, Malayalam: ദൈവം, Tamil தேவன், Telugu దేవుడు (source for this and above: B. Rai in The Bible Translator 1992, p. 443ff. and Hooper, p. 86f.). This term is also used in some Indonesian languages: Sangir and Batak Toba: Debata (source: Rosin, p. 200)
“The word is Polynesian, although it has long been used in parts of Melanesia too. In Polynesia, it originally had various meanings, many of which were very distant from the Christian meaning. In the first place there are countless atuas, while the Christian God is one only, even though He be a Trinity in Unity — and that difficulty would have to be faced later. But at bottom an atua is only a spirit, not necessarily masculine, or good or powerful, and certainly a very poor foundation for conveying the Christian concept of God. The term atua is applied to gods possessing personal names, as well as to ancestral spirits and even to dead chiefs. In many ways its coverage corresponds to that of kami in Japanese. In Samoa one could even speak of an atua of war, thunder, etc. Yet this term atua has been employed everywhere in Polynesia by all the missions, from the first efforts of the London Missionary Society up to the present time.” (Source: A. Capell in The Bible Translator 1969, 154ff.)
See here for a representation of “Atua” by Māori artist Darryn George.
The Indonesian “Tuhan,” which is also used in Malay and Urak Lawoi’ (as Tuhat) possibly derives from atua as well (source: Stephen Pattemore)
The Mongolian Bible uses two, competing translations: burhan (Бурхан) — “Buddha” or Yertentsin Ezen (Ертөнцийн Эзэн) — “Master of the Universe.” (Source Daud Soesilio in Noss 2007, p. 179; click or tap here to see more)
“There has been significant disagreement within the Mongolian Christian community regarding the correct terms to use for the name of God and other key theological terms. The first Mongolian meaning-based New Testament, published in 1990, uses a composite name for God, Yertentsin Ezen, which translates literally as ‘Master of the Universe.’ Their conviction was that new Christians should not be confused into equating the biblical God with Buddha, through use of the local term burhan ‘Buddha’ (Bur means burhesen or ‘covered, everything, the whole universe’; and han means ‘king/ruler’). (…) However, another group that prepared a formal-equivalence Bible in Mongolian, first published in 2000, insisted that the local term burhan is suitable to refer to the biblical God.
The Seediq term Utux Baraw is a combination of the traditional word for “spirit” (utux) and “above” (see also the entry for Seediq in tetragrammaton (YHWH)). Likewise, the term of the neighboring Atayal is Utux Kayal (“Spirit of the Sky”). (Source: Covell 1998, p. 246)
The Nyarafolo Senoufo term Kulocɛliɛ is the proper name of the traditional supreme God. David DeGraaf (in: Notes on Translation 3/1999, p. 34ff.) explains some of the considerations of using that name (click or tap here to see more)
“In Nyarafolo, the term that of necessity must be used to translate ‘elohim (when its referent is the creator God) is Kulocɛliɛ. Although this is a proper name, there is really no other term in the language available. [Problems that required workarounds for that solution included that] Kulocɛliɛ could not be possessed or pluralized. Like the moon, Kulocɛliɛ is both distant and unique in the universe. Thus, it makes no more sense to talk of ‘your Kulocɛliɛ’ or ‘the Kulocɛliɛ of Abraham’ than it does to talk of ‘your moon’ or ‘the moon of Abraham’.'”
Adoptions of terms from other languages
Translations of God with loan words (what Nida above styles as “introduction of a foreign name for God”) include the following. (Click or tap here to see)
The term used for God is Allah or some variation of this word in most predominantly Muslim regions in the Middle East (Arabic, Pashto, Urdu, Dari, etc.), but also in other Muslim parts of the world as a loan word from Arabic, including in Wolof (Yàlla), Kpelle (Ɣâla), Hausa and Pulaar (Allah), Malay, Crimean Tatar (Алла) and Indonesian (Allah — depending on the version sometimes for YHWH and in exchange with Tuhan — see Atua above — click or tap here to see more)
Reasons for using Allah include that “the loan word Allah is the Arabic equivalent of the Hebrew names of God El, Elohim, Eloah in the Hebrew Old Testament;” that “Arab Christians from before the dawn of Islam have been praying to Allah, and Allah was used by Christian theologians writing in Arabic. So the Christian usage of Allah is actually older than Islam;” “Allah is the word used for ‘God’ in all Arabic versions of the Bible;” “Christians in countries like Algeria, Egypt, Iraq, Jordan, Lebanon, Indonesia, Malaysia, Brunei, and other places in Asia and Africa where the languages are in contact with Arabic, have almost all been using the word Allah as the Creator God and the God and Father of the Lord Jesus Christ.” (Source: D. Soesilo in The Bible Translator 2001: p. 414ff., reproduced online here.)
A number of languages in predominantly Spanish-speaking areas are using forms of Spanish Dios, including Tojolabal (Dyosi), Poqomchi’ (Tiox), Chol (Dios), Quetzaltepec Mixe (Tios), Kekchí, K’iche’ (all: Dios) (Source: Robert Bascom).
Ottman (p. 130) shows that in the 16th century the use of Dios in materials for Classical Nahuatl equated with a proper name for “God”: “The new God not only has the proper name of ‘Dios,’ rather than ‘God,’ in accordance with the almost universal practice of the Church in the Spanish Indies, but is not always referred to as a ‘god’ at all, as if the word were irretrievably contaminated by its association with the old deities.”
A number of languages in Papua New Guinea use the English “God” and the German “Gott” (dating back to the German occupation of PNG in the late 19th and early 20th centuries), including Tok Pisin / Waboda / Mussau-Emira: God, West Kewa: Gote, Goto, Onobasulu: Gode, Bamu, and Yagaria: Godi (Source: Norm Mundhenk in The Bible Translator 2004, p. 215ff.). Other languages with Bible translations that use the German “Gott” under the influence of German missionaries include Arawak in Suriname (source: Jabini 2015, p. 21).
The traditional Kâte term Anutu was adopted by a number of other languages in Papua New Guinea: Adzera: Anutu; Dedua: Anutu; Nukna: Ánutu — source: Norm Mundhenk in The Bible Translator 2004, p. 215ff.) — click or tap here to see more)
“‘Anutu’ — despite his apparent insignificance in the mythological system — could not be placated by humans. ….Thus, although the … name Anutu had several variations and was understood in several ways, it was apparently for the Kâte people, living in the cradle of the Lutheran Mission, the most acceptable translation for ‘the Lord’ or ‘God.’ (…) Kâte was selected by the early Lutheran missionaries working in the area to serve as a church lingua franca. As the Lutheran church spread through the Finisterre Mountains and on into the Highlands, the Kâte language went along. God therefore became known in all of these areas as Anutu. In areas where the Lutherans remain strong, the name Anutu tends to be used even today. In other areas, such as among the Melpa speakers around Mount Hagen, many Lutherans continue to use Anutu, but this name has not been acceptable to Christians of other denominations. On the other hand, Anutu is still used in the Baiyer River area, north of Mount Hagen, even though most Christians in the area are now Baptist rather than Lutheran.”
The Bunun term kamisama is a loan word from the JapaneseKami-sama (神様) that was adopted during the Japanese occupation of Taiwan. (Source: Covell 1998, p. 246)
Translations of Attributes of God for a Translation of “God”
A translation principle not described by Nida is the translation of “God” with descriptive terms. Following are some examples. (Click or tap here to see)
Pirahã: Baíxi Hioóxio (“Up-High Father”) (source: Everett 2008, p. 265)
Samo: oye ayo (“our authority person”) (source: Source: Shaw / Van Engen 2003. p. 178) — click or tap here to see more)
Daniel Shaw explains the genesis of this term: “Eventually I discovered the concept of the ayo, of the oldest among a group of brothers who lived in a longhouse. This was a benevolent, caring man who was never in charge but always in control — a traffic director for the entire household. They spoke of him as ‘the authority person.’ When combined with an all-inclusive possessive pronoun this term eventually became the term we used for God — oye ayo, ‘our authority person.’ When extended to all the people who ‘sleep in all the places of the earth’ (a way to communicate “the world”) the Samo began to appreciate God in a whole new way, in relationship to themselves and to their enemies. The relationship between the ayo and those in a longhouse reflected a strong, caring concern for everyone in the household — ‘love.’ For the Samo, a very practical, down to earth people surviving in a hostile environment, belief was a matter of experience. How do they know something is true? They see it, hear it, feel it! In short, they experience truth. This has profound implications far beyond trying to translate John 3:16. It relates to the broader context of all of John chapter 3, including Nicodemus’s awe of Christ and Israel’s experience with the brass serpent in the desert, particular experiences tied to the history of a specific people in a particular time and place. More broadly, it is about how humans experience God.”
Translations of “God” in maturing contexts
In some cases it took failed attempts before finding the “right” translation for “God.” (Click or tap here to see)
“When the first missionaries, teachers, and catechists came to the Huli country in the 1950s, they may have done some investigation of the Huli worldview before they began to preach.
“But they apparently did not find any obvious local word for ‘God,’ and they began teaching the people about ‘Ngode,’ a Huli-ized form of the English name. In recent years some Huli people have suggested that in fact the Huli did have their own name for God: ‘Datagaliwabe.’
“This led the missionaries of both the Evangelical Church of Papua and of the Roman Catholic Church to investigate the matter more carefully. It soon became clear that there was a traditional figure with the name Datagaliwabe who was still talked about by the Huli people.
“According to traditional Huli belief, Datagaliwabe lives up above the clouds in a place called Dahuliya andaga. This is in fact the term which has been used to translate ‘heaven’ in the Huli Bible. Datagaliwabe is very concerned about how people act. People know what is right, but they often act in ways that they know are not right. When they do this, Datagaliwabe may punish them. He is able to know what people are doing wherever they are. It is not possible to hide one’s actions from him or to deceive him. If a person wants to get away from one of the evil spirits, one can always run away to another area. One cannot run away from Datagaliwabe.
Before Huli people became Christian, they were very much afraid of powerful spirits who could do much to harm them, such as causing sickness. It was important to make offerings to appease these spirits and to keep them on one’s good side.
Datagaliwabe was not like these evil spirits who had to be ‘paid’ in order to get their help. One never made offerings to him. Therefore he must be God.
“In times of sickness or trouble, people would sometimes call out, ‘Father Datagaliwabe, help me.’ All of these traditional beliefs certainly supported the possible connection of Datagaliwabe with God. On the other hand, there was at least one problem. For the Huli, Datagaliwabe was not the creator. The old Huli stories said that it was the Sun (Ni) who created the world. This seemed to be a relatively small point that could easily be dealt with. The most serious problem seemed in fact to be that Christians were used to calling God Ngode.
“Would they be willing to change? The translation of the Old Testament was in process while this investigation was going on, so the matter was discussed in detail by the checking team, which included representatives of almost all of the major churches working in the area. Most of the group felt that it was willing to give Datagaliwabe a chance. As books were being completed, it was the policy of the team to publish trial editions. So for several years an experiment was conducted, using both Ngode and Datagaliwabe together in the text. Readers were told that they were not supposed to read both names, but to choose whichever one they preferred.
“In the meantime, a more serious problem surfaced. Representatives from one of the churches on the edge of the language argued that in their area Datagaliwabe has other characteristics different from those described above, which make it inappropriate to use this name as a name for God. As the time for publication of the Bible neared, it was clearly necessary to make a choice. At first, different churches made different choices, and it looked as though the Bible Society might be put in the unhappy position of having to publish separate editions with different names for God. However, as the Huli people thought about the implications of this decision, they themselves realized that some other solution must be found. Representatives from the different churches were invited to another series of meetings, where they were apparently convinced of the importance of finding a single solution that everyone could accept.
“The eventual decision was to continue the practice of the various trial editions, printing both names together in the text, as ‘Ngode Datagaliwabe.'”
“Missionaries working in the Pawaia language reported that the local people had originally been using the word “Got.” However, this name had been confused by the people with “an unsavory character in a legend.” Because of this the missionaries decided to try an expression meaning “The Powerful One.” They say that the term chosen has been accepted by the people.” (Source for this and above: Norm Mundhenk in The Bible Translator 2004, p. 215ff.)
The Basque Word for God
Since it’s unclear where Jainko, the Basque word for “God” originated, it doesn’t seem to fit into any of the above categories. One likely expanation is that it’s a contraction from Jaungoikoa, itself a portmanteau from jaun “lord” and goiko “who is on high.” (Source: Blas Pedro Uberuaga)
The Chinese and the Korean “Term Question”
The translation of the Greek theos and the Hebrew elohim (or in the case of early Catholics, the Latin deus) into Chinese was easily the most passionately discussed translation in the history of Bible translation. (Click or tap here to see)
Jesuit missionaries that had come to China in the late 16th century had to find a Chinese term for “God.” An early Chinese term for “God” was dousi 陡斯, a mere transliteration of the Latin deus, but from 1583 on tianzhu — “Lord of Heaven” — was used. It was seen to be of no or little previous religious coinage. Very soon, though, the leader of the Jesuit mission Matteo Ricci, embraced the terms tian 天 — “heaven” — and shangdi 上帝 he had found the Christian God in Chinese literature. After Ricci’s death this caused conflict in the Catholic mission, because Franciscan and Dominican missionaries understood these terms as too pre-occupied by Chinese notions of religion. The question was eventually brought to Rome during the 1630s. In 1705 and again in 1742 the Vatican forbade the use of these terms. The whole episode is known as one part of the “Question of Rites.” The Catholic church in China today still employs tianzhu 天主for the translation of “God,” clearly shown in the Chinese term for “Catholicism” — tianzhujiao 天主教.
Protestants who arrived much later started to have a similar argument in in 1847, when missionaries of various nationalities and Protestant denominations attempted to have a common Bible version for China. This lead to the greatest controversy of the Protestant mission in China, the “Term Question.”
For them, the most important terms in question were shen 神 and shangdi 上帝.
“The side supporting shen held that it was the only true translation for the biblical ‘God,’ even though it never had had this meaning historically because of the absence of a Chinese monotheistic faith. However, it was comparable to the Greek θεός and the Latin deus in its being a generic term describing the highest class of Chinese gods, including shangdi. This also made it possible to use this term in the plural. For these reasons, shen was held to be the term which could best be adapted to the meaning of the Christian God. Shangdi, on the other hand, was understood as a name rather than a generic term, which could not be used in the plural.
“The other side maintained that the Christian God had revealed himself in ancient China, especially during the time of the Zhou dynasty (ca. 1122-255 BC). Belief in him had been set forth even in the Confucian classics, where shangdi was described as the highest deity. Shangdi was regarded in Chinese mythology as the creator of all things, including shen, which in most cases meant ‘spirit’ and in only very rare cases ‘deity,’ although it was used for ‘false gods.’ Shen could not be used for ‘God’ but only for another person of the Trinity, namely the ‘Spirit.’ This final point complicated the matter immensely, and made a compromise much more difficult because the shen advocates had determined ling 灵 to be the right term for Spirit.’
“These few examples only touch the surface of the numerous arguments that were raised from either side. The reasons behind the arguments were of an ideological nature and basic for the understanding of mission work in China. Those who argued for shen were convinced that the Chinese had never known the Christian God, and had therefore no equivalent term to describe him; they believed, however, that shen could grow into a suitable term. The other side represented an Old Testament belief that God had revealed himself even in China, and had been to some extent known throughout Chinese history. They believed that it was only necessary to ‘reawaken’ the Chinese knowledge of Christianity, whereas the other side had to introduce a whole new concept. In addition, the conflict often also had the appearance of a national struggle, because to a high degree the lines were drawn between British (and German) (pro-shangdi) and American missionaries (pro-shen).
“This conflict resulted in various editions of Bibles being published by the different sides with their respective preferred terminology. A modern analysis of the conflict even reveals a positive aspect of the use of two terms. According to at least one view, one of the terms represents a concept of divine immanence (shen), while the other one represents transcendence (shangdi) which gives the Chinese church an advantage that other churches don’t have.
“The same kind of pragmatism can be found in the fact that the (one character term) shen is typically preceded by a ‘reverential’ space which allowed the printing plates to be used twice by accommodating the (two character term shangdi.” (Source: Zetzsche 1999, p. 83f., 90, 275).
While the Korean translation of God did not develop into as full-blown a conflict as the one in China, it’s still interesting to follow. (Click or tap here to see)
The Protestant translation of elohim and theos in Korean is ha-na-nim 하나님, the supreme deity revered and worshiped by most of the Korean people even when their national religions were Confucianism, Buddhism, or Taoism.” (Source: Min Suk Kee in The Bible Translator 2013, p. 332ff.)
According to Ahn (2011, p. iif.) there “was a significant theological continuity between the Chinese and Korean Term Questions. The Term Question in both China and Korea proceeded on a similar pattern; it was a terminological controversy between an indigenous theistic term (Chinese Shangdi and Korean Ha-na-nim) on the one hand and a neologism (Chinese Tianzhu and the corresponding Korean Ch’on-zhu) or a generic term (Chinese Shen and the corresponding Korean Shin) on the other hand. Central to both Term Questions was the theological issue of whether a primitive monotheism, congruent with Christian belief, had existed among the Chinese and Koreans. It will suggest that whilst those who adhered to a degeneration theory of the history of religions used either Shangti or Ha-na-nim as the name of the God of the Bible, those who rejected the existence of primitive monotheism preferred to use the neologism or the generic term.
“[However], a significant divergence between the Term Question in China and that in Korea. Whereas the Term Question in China became polarized for over three centuries between two equal and opposite parties — between the Jesuits (Shangdi) and the Dominicans-Franciscans (Tianzhu), and later between the Shangdi party and the Shen party in Protestant missions, in Korea it was a short-term argument for three decades between a vast majority (of the Ha-na-nim party) and a small minority (the opponents of Ha-na-nim). (…) The disproportion in Korea in favor of Ha-na-nim was due to the much closer analogy between Ha-na-nim and the Christian trinity, as seen in the Dan-Gun myth [of Ha-na-nim sending his son to earth], than was the case with Shangdi in Chinese religion. For this reason, the thesis concludes by suggesting that the adoption of the indigenous monotheistic term, Ha-na-nim, in a Christian form contributed to the higher rate of growth of the Korean church compared to that of the church in China.”
Kee agrees: “(…) Such a rapid growth of Christianity in Korea should be ascribed to ha-na-nim, the indigenous god deeply rooted and long revered in the hearts of Koreans. Surely, as some evangelists have claimed, the Israelite god was incarnated as ha-na-nim in Korea. Or, to put it the other way round, ‘ha-na-nim was baptized to be born again,’ as Sung Deuk Ok has wittily observed.”
The popularity of ha-na-nim is maybe even more surprising since, unlike the similar Catholic term ha-neu-nim 하느님 for God, it is ungrammatical in Korean. Kee says:
“Reviewing the history of the survival of the name is truly intriguing. We may enjoy the irony which is evident when a logical absurdity no longer matters in the face of purely practical considerations. Ha-na-nim is composed of ha-na and nim. While the latter means ‘dear one’ or ‘lord,’ the tricky problem lies with the first part, ha-na. The earliest form of this is ha-nă or ha-nal meaning ‘heaven,’ which orthographically developed into both ha-nal and ha-neul. When the suffix nim is added, they are spelled, respectively, ha-na-nim (하나님) and ha-neu-nim (하느님), with the phoneme /l/ (ㄹ) omitted, as is common in Korean orthography. Though both mean the same, ‘heavenly lord,’ ha-na-nim was much preferred to ha-neu-nim. This is partly due to a wordplay on ha-na. While it is a shortened form of ha-năl (“heaven”), ha-na by itself, independent of ha-năl, signifies the number ‘one.’ Consequently ha-na-nim, regardless of its original meaning ‘heavenly lord,’ sounds like a proud reference to ‘One Lord.’
“Could the spelling ha-neu-nim possibly challenge ha-na-nim again in the future? I would answer that this is very unlikely and unnecessary. The name ha-na-nim may be absurd, but ironically its inherent weakness may turn to great advantage in situations where it is challenged. The proud oneness of the Christian God implied and applied in the name must be left untouched.”
A number of languages are using female words to translate the Greek theos and the Hebrew elohim and have developed different strategies to deal with that. (Click or tap here to see)
In Albanian, the word for “God” is Perëndi(a) (originally: “kingdom,” “kingly power,” “majesty”). While Perëndi(a) is strictly speaking a feminine noun it is often — albeit inconsistently — not treated as such in existing Bible translations. (For an analysis of this see Valwery M. Sardushkan in The Bible Translator 2002, p. 137ff.)
In Mundang, “God” is translated with the feminine term Masing, but since third person singular pronouns don’t have genders in Mundang, it does not interfere with the image of God as that of a male being. (Source: Rodney Venberg in The Bible Translator 1984, p. 415ff.)
In Turkana the term for “God” is the grammatically feminine Akuj. What specifically presents a problem is that the term for “Lord” is Ekapolon which is masculine and that the compound phrase Ekapolon Akuj is used for “YHWH” in the ongoing Old Testament translation. “This combination does not match well and causes problems in the choice of prefixes for verbs and adjectives in reference to YHWH. Since this word is very crucial, it is important to go about it very carefully and to consult reviewers and church leaders before any decision is reached.” (Source: Gerrit van Steenbergen) (See also tetragrammaton (YHWH)).
An often-quoted example for the use of a feminine word to translate “God” is that of Iraqw. Aloo Mojola (in Noss 2007, p. 159f.) tells this story: “An illustrative example of this process may be seen in the case of the name of the deity for the Iraqw of northern Tanzania. The Iraqw-speaking Christians initially preferred the use of the traditional Iraqw name for God, Looah. Interestingly, Looah satisfies the Christian qualities and attributes for the supreme God, such as creator of the universe, loving, empowering and sustaining the created order, providing for all, concerned about fairness and justice, requiring mercy, moral order, etc. The complication came from the fact that Looah, in the Iraqw religious world view, is understood and believed to be both female and Mother. This belief is justified in terms of the traditional cultural roles expected of human mothers as creators, as those who give birth to the new, as being more loving and more caring, as those who provide for the family. This is in clear contrast to human males who in that system are compared to thee Evil one and the destroyer, Neetlangw (equated with Satan in the Christian system). Iraqw Christian leaders, however, believing the Christian God to be of male gender, held that a Christianized Looah cannot be female as required by the traditional Iraqw religious logic. Since the Iraqw linguistic system already classifies Looah as female, it proved impossible to give masculine gender to Looah, who in the collective unconscious of the people cannot be anything but female. And so in the vernacular translation the name Looah, although still widely in use even by some Christian evangelists, has been dropped from the newly translated Iraqw Bible (publ. 2003) and replaced with the Swahili name for God, Mungu. Moreover, Mungu in the Iraqw Bible is given a masculine gender as well. In the Swahili/Bantu cosmology, gender marking is not essential. The Bantu linguistic system operates on a system of semantic classification whereby the divine being is placed in the class of humans/persons. This has doubtlessly introduced some internal contradictions in the Iraqw religious mind and speech which may take time to resolve. A number of similar unsatisfactory solutuions have had to be adopted to satisfy Christian sensibilities — but also for lack of solutions attracting a wider consensus.”
Elsewhere, Mojola says (see here): “In the case of the Iraqw the question still arises: why was it necessary to borrow the name of God from the Swahili? Borrowing God’s name from another language is very uncommon here in East Africa. I have encountered only one other example, in North-eastern Zaire where the missionary translators following a mission board decision decided to borrow Mungu God’s name in Swahili for use by the Alur of North-eastern Zaire. The Alur are a Nilotic group also found in Uganda. The Uganda Alur and their Zaire counterpart are essentially one people only separated by an artificial border. The missionaries who worked on this problem in Zaire found the local deity objectionable and not suitable to be taken as a starting point. They concluded that the local deity as they were led to understand on the basis of their observations and preconceptions, had more in common with the devil than with the God of the Bible as they understood it. Interestingly, on the Uganda side of the border the deity rejected in Zaire was adopted for use in the church and in the Alur-Uganda Bible but not in the as yet unfinished Alur-Zaire Bible translation. The latter preferred the Swahili Mungu.”
In Paiwan articles dont’t differentiate differentiate between genders but whether the noun refers to someone personal of something non-personal. The paiwan Christians insisted on using a non-personal pronoun with the word for God (Cemas) because “to use a personal article with God would single him out from other gods as if he were one of many.” (Source: Covell 1998, p. 246)
“In Matthew’s account of the birth of Jesus Christ, Joseph is told that when Mary gives birth to a son ‘you will name him Jesus, because he will save his people from their sins’ (1:21). This name is a Greek transliteration of the Hebrew name [Yeshua (יֵשׁוּעַ) which is a short form of a name meaning] ‘the Lord [Yahweh] saves.’ The name is very significant and is in itself especially dear to Christians around the world. (…) Unquestionably great importance is attached to the name of Jesus by Christians of all persuasions and backgrounds.”
While Iēsous (pronounced: /i.ɛː.suːs/) is transliterated as “Jesus” (pronounced /ˈdʒiːzəs/) in English (but was translated as “Hælend” [the “healing one”] in Old English — see Swain 2019) it is transliterated and pronounced in a large variety of other ways as well, following the different rules of different languages’ orthographies, writing systems and rules of pronunciation. The following is a (partial) list of forms of Jesus in Latin characters: aYeso, Azezi, Cecoc, Chesús, Ciisahs, Ciise, Ciisusu, Djesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisuw, Ià-sŭ, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ihu, Iisus, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, Isiso, Ísu, Isus, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesus, Jeezas, Jehu, Jejus, Jeso, Jesoe, Jesosa, Jesosy, Jesua, Jesuh, Jesús, Jésus, Jesúsu, Jethu, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jíísas, Jiizas, Jisase, Jisasɨ, Jisesi, Jisos, Jisọs, Jisas, Jisasi, Jisu, Jizọs, Jizọsi, Jizọsu, Jweesus, Ketsutsi, Njises, Sisa, Sísa, Sisas, Sīsū, Txesusu, uJesu, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeeso, Yeesso, Yēēsu, Yeisu, Yeisuw, Yeso, Yeshu, Yêsu, Yésʉs, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiisu, Yiitju, Yisɔs, Yisufa, Yitati, Yusu, Zezi, Zîsɛ, Zjezus, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, Յիսուս, ᏥᏌ, ኢየሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, യേശു, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ယေရှု, ઇસુ, जेजू, เยซู, យេស៊ូ, เยซู, ᱡᱤᱥᱩ, ယေသှု, యేసు, އީސާގެފާނު, ㄧㄝㄙㄨ, YE-SU, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, يَسُوعَ, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your computer does not have the correct fonts installed).
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In some languages the different confessions have selected different transliterations, such as in Belarusian with Isus (Ісус) by the Orthodox and Protestant churches and Yezus (Езус) by the Catholic church, Japanese with Iesu (イエス) (Protestant and Catholic) and Iisusu (イイスス) (Orthodox), or Lingala with Yesu (Protestant) or Yezu (Catholic). These differences have come to the forefront especially during the work on interconfessional translations such as one in Lingala where “many hours were spent on a single letter difference” (source: Ellington, p. 401).
In Chinese where transliterations of proper names between the Catholic and Protestant versions typically differ vastly, the Chinese name of Jesus (Yēsū 耶稣) remarkably was never brought into question between and by those two confessions, likely due to its ingenious choice. (Click or tap here to see more).
The proper name of God in the Old Testament, Yahweh (YHWH), is rendered in most Chinese Bible translations as Yēhéhuá 耶和華 — Jehovah. According to Chinese naming conventions, Yēhéhuá could be interpreted as Yē Héhuá, in which Yē would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, Yē 耶 would be the family name of Jesus and Sū 稣 would be his given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, Jehovah, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church (see Wright 1953, p. 298).
Moreover, the “given name” of Sū 稣 carries the meaning ‘to revive, to rise again’ and seems to point to the resurrected Jesus. (Source: J. Zetzsche in Malek 2002, p. 141ff., see also tetragrammaton (YHWH))
There are different ways that Bible translators have chosen historically and today in how to translate the name of Jesus in predominantly Muslim areas: with a form of the Arabic Isa (عيسى) (which is used for “Jesus” in the Qur’an), the Greek Iēsous, or, like major 20th century Bible translations into Standard Arabic, the Aramaic Yēšūaʿ: Yasua (يَسُوعَ). (Click or tap here to see more.)
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
Some languages have additional “TAZI” editions (TAZI stands for “Tawrat, Anbiya, Zabur, and Injil” the “Torah, Prophets, Psalms and Gospel”) of the New Testament that are geared towards Muslim readers where there is also a translation in the same language for non-Muslims. In those editions, Isa is typically used as well (for example, the Khmer TAZI edition uses Isa (អ៊ីសា) rather than the commonly used Yesaou (យេស៊ូ), the Thai edition uses Isa (อีซา) rather than Yesu (เยซู), the Chinese edition uses Ěrsā (尔撒) vs. Yēsū (耶稣), and the English edition also has Isa rather than Jesus.)
In German the name Jesus (pronounced: /ˈjeːzʊs/) is distinguished by its grammatical forms. Into the 20th century the grammatical rules prescribed a unique Greek-Latin declination: Jesus (nominative), Jesu (genitive, dative, vocative), Jesum (accusative), from which today only the genitive case “Jesu” is still in active use. Likewise, in Seediq (Taroko), the morphological treatment of “Jesus” also occupies a special category by not falling under the normal rule of experiencing a vowel reduction when the object-specific suffix an is added “since it was felt that the readers might resent that the name has been changed that drastically.” (Compare Msian for “Moses” (Mosi) as an object, but Yisuan for “Jesus” (Yisu).) (Source: Covell 1998. p. 249)
In Lamba the name ŵaYesu consists of a transliteration Yesu and the prefix ŵa, a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one Jesus, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff.)
The style of the following drawing of Jesus by Annie Vallotton is described by the artist as this: “By using few lines the readers fill in the outlines with their imagination and freedom. That is when the drawings begin to communicate.” (see here)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
Auf Deutsch wird der Name Jesus (ausgesprochen: /ˈjeːzʊs/) durch dessen grammatikalische Formen hervorgehoben. Bis ins 20. Jahrhundert schrieben die grammatikalischen Regeln eine nur hier verwendete Griechisch/Lateinsche Misch-Deklination vor: Jesus (Nominativ), Jesu (Genitiv, Dativ, Vokativ) und Jesum (Akkusativ), von welchen heute nur noch der Genitiv-Kasus „Jesu“ aktiv verwendet wird.