The Greek that is translated as “We are fools for the sake of Christ” or similar in English is translated in Huixtán Tzotzil as “We are mistakenly thought to be of no use.” 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.)
inclusive vs. exclusive pronoun (1Cor. 4:10)
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 exclusive form, only referring to Paul and the other apostles.
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
complete verse (1 Corinthians 4:10)
Following are a number of back-translations of 1 Corinthians 4:10:
- Uma: “We(excl.) are considered-stupid by people because we (excl.) spread the News of Kristus, yet you [emphatic] say that your hearts are already clear [i.e., wise, mature]! We(excl.), we (excl.) are weak, yet you [emphatic] say that your faith is already strong! You [emphatic], you are honored by people, yet we (excl.) [emphatic] are disparaged.” (Source: Uma Back Translation)
- Yakan: “This really causes wonder. We (excl.) the apostles, we (excl.) are dull/stupid they say because we (excl.) follow Isa Almasi. But you, you really know they say because you follow Isa Almasi. They say we (excl.) have no strength but you they say are strong. They mock/despise us (excl.), but they praise you.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for us, people say that we don’t know how to think because we’re teaching the word of Christ. But you, on the other hand, you say that you are very wise because of your faith in Christ. We are cowards, they say, but as for you, you are very brave! You are respected by people, but as for us, they don’t respect us but rather, they treat us harmfully.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because of our (excl.) serving Cristo, we (excl.) are reportedly foolish, but as for you, you think that you are thoughtful (i.e. thinking people) because of your being joined to him. As for us (excl.), we (excl.) reportedly have no ability, but you by-contrast are able (to handle) everything. You also are the ones people are praising, but as for us (excl.), they look-down-on/despise (us).” (Source: Kankanaey Back Translation)
- Tagbanwa: “In the sight of the world we (excl.) are stupid in our standing-up-for Cristo. But you, you are saying that you are very knowledgeable concerning Cristo. As for us (excl.), it’s said, we have no worth/effectiveness, but as for you, you are reportedly the ones who are praiseworthy. We(excl.) are being belittled, but as for you, you are being highly-spoken-of.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “We are said to be foolish because we speak the word of Christ. But you, in how you consider yourselves, the word of Christ you understand very well by yourselves. We think about ourselves that we do not speak powerfully. But you think you speak powerfully. While we are made fun of by the people, you are looked upon with respect.” (Source: Tenango Otomi Back Translation)
Christ, Messiah
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 German Gute 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.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
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)
- Noongar: 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)
- Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
- Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
- 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.)
- Noongar: 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. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘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.”
Learn more on Bible Odyssey: Christ .
Translation commentary on 1 Corinthians 4:10
This verse consists of three contrasts following the pattern “we-you,” “you-we.” The purpose of this arrangement is probably to emphasize the fact that the apostles, not the readers, are the main subject of this section. However, in some languages it may be better style to follow Good News Bible‘s example and make the third sentence follow the “we-you” pattern too.
For Christ’s sake may be restructured as “because we belong to Christ” or “because we believe in Christ.” The structure of the sentence suggests that there is little difference of meaning between for Christ’s sake and in Christ. Paul certainly did not mean to contrast them here.
The language of this verse has some new features. The word for wise has not been used before (see 10.15; 2 Cor 11.19). Its meaning is very similar to the term used in 1.19-20, but it is less common. Perhaps it was not used as a slogan in the disputes at Corinth. The words for in disrepute and held in honor are also new in this letter. In honor is equivalent in meaning to “become kings” in verse 8. In disrepute (Good News Bible‘s “despised”) means simply “not honored.” Revised English Bible‘s “in disgrace” is probably too strong for this context. These passive expressions may be rendered in the active voice; for example, “people honor you” and “people despise you.”
Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .
formal second person plural pronoun
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese show different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )