(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek term that is translated as “apostle(s)” in English is (back-) translated in the following ways:
- Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo, Copainalá Zoque, Chol, Balanta-Kentohe, English (original meaning of “apostle”): “the sent ones”
- Kituba, Pamona, Mezquital Otomi, Central Pame: “messengers”
- Ngäbere: “word carriers”
- Southern Subanen: “those commanded to carry the message”
- San Blas Kuna: “witnesses to God” (meaning “those who speak up and out for God” (source for this and all above: Bratcher / Nida, except Balanta-Kentohe: Rob Koops)
- Mairasi: sasiri atatuemnev nesovnaa or “sent witnesses” (source: Enggavoter 2004)
- Ekari: “one-who-goes-and-tells-for-someone” (source: Reiling / Swellengrebel)
- Khmer: Christtout (“messenger representing Christ”) or when Jesus addresses them: Tout robas Preah Ang (“his messengers-representatives”) (source: Joseph Hong in The Bible Translator 1996, p. 233ff.)
- Pwo Karen: “eyeballs” (i.e., “right-hand men”) (source: David Clark)
- Tzeltal, Coatlán Mixe: “spreader-of-words”
- Chicahuaxtla Triqui: “one who goes about preaching the good word” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Ayutla Mixtec: “those who bore the word of God’s mouth”
- Chichimeca-Jonaz: “elders messengers” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is transliterated “Cephas” in English — and is an alternative name for Peter — is transliterated in Chinese Protestant translations as jīfǎ (traditional Chinese: 磯法, simplified Chinese: 矶法). The first character jī (磯 / 矶) is not only chosen because of its sound but also because of its meaning: “rock,” corresponding to the meaning of the Aramaic kēp̄ā (כֵּיפָא), to which the Greek Kēphâs (Κηφᾶς) refers and also alluding to Jesus’ proclamation in Matthew 16:18 (see Peter – rock).
Note that Catholic Chinese versions don’t follow the English pronunciation of “Cephas” with its opening [s] sound. They use kēfǎ (刻法) transliterating the [k] sound from the Aramaic and Greek. Kēfǎ does not carry the additional meaning of “rock.” (Source: Jost Zetzsche)
In the Neo-Aramaic language of Assyrian the terms used for both “Peter” (English transliteration of the Greek “πετρος”) and “Cephas” are identical (كِيپَا, pronounced kēpā). (Source: Ken Bunge)
The passage in John 1:42 (“You are to be called Cephas (which is translated Peter)” in English) is solved by various translations like this: “‘I am going to name you Cephas.’ Cephas means ‘Peter.’ Both mean ‘rock.'” (Ojitlán Chinantec), “I am naming you Cephas. ‘Cephas’ in the Jews’ language, ‘Peter’ in the Greek language, the meaning being ‘stone’.” (Alekano), “You will become known as Cephas,’ he said, which in our language means ‘rock.'” (Chol), or “You will be called Cephas and also Peter.” Tenango Otomi. (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
See also Peter – rock.
Following are a number of back-translations of 1 Corinthians 9:5:
- Uma: “Can’t we (excl.) marry a fellow Kristen [woman] and take our (excl.) wife on our (excl.) trips, as do the other apostles of the Lord Yesus and the relatives of the Lord Yesus and Petrus himself?” (Source: Uma Back Translation)
- Yakan: “Don’t I have authority to marry a woman who trusts in Isa and take her on my travels as the other apostles do? Like that also do the brothers of Isa and does Petros.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And it is bad also if I do like the other apostles, and the younger siblings of Jesus and Peter also, because all of them have believing wives that they take with them on their travels? That’s also not bad.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “If I had a believing wife, would I also have no right to take-her-along on my travels like Pedro and the other apostles and Jesus’ brothers?” (Source: Kankanaey Back Translation)
- Tagbanwa: “If we (excl.) are spreading the Good News, do we not have the right to take along a wife, as long as she is a fellow believer, like Pedro, the other apostles, and the siblings of the Lord (do)?” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “And there is the permission that I marry and have a wife who is a believer in order that we travel together. Because this is what is done by other representatives, in that they take along their wives. Like this do the brothers of the Lord Jesus, and also Peter does the same.” (Source: Tenango Otomi Back Translation)
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). 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, referring only to Paul and Barnabas.
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
The Greek that is translated in English as “brother” (in the sense of a fellow Christian) is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower”.) (Source: Carl Gross)
See also brothers.
The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.
In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.
In the New Testament, the Greek term kurios has at least four different kinds of use:
- referring to “God,” especially in Old Testament quotations,
- meaning “master” or “owner,” especially in parables, etc.,
- as a form of address (see for instance John 4:11: “Sir, you have no bucket”),
- or, most often, referring to Jesus
In the first and fourth case, it is also translated as “Lord” in English.
Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”
When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).
Following are some of the solutions that don’t rely on a different typographical display (see above):
- Navajo: “the one who has charge”
- Mossi: “the one who has the head” (the leader)
- Uduk: “chief”
- Guerrero Amuzgo: “the one who commands”
- Kpelle: “person-owner” (a term which may be applied to a chief)
- Central Pame: “the one who owns us” (or “commands us”)
- Piro: “the big one” (used commonly of one in authority)
- San Blas Kuna: “the great one over all” (source for this and above: Bratcher / Nida)
- Guhu-Samane: Soopara (“our Supervisor”) (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
- Balinese: “Venerated-one” (source: Reiling / Swellengrebel)
- Yanesha’: “one who carries us” (source: Nida 1952, p. 159)
- Northern Emberá: Dadjirã Boro (“our Head”)
- Rarotongan: Atu (“master or owner of a property”)
- Gilbertese: Uea (“a person of high status invested with authority to rule the people”)
- Rotuman: Gagaja (“village chief”)
- Samoan: Ali’i (“an important word in the native culture, it derives from the Samoan understanding of lordship based on the local traditions”)
- Tahitian: Fatu (“owner,” “master”)
- Tuvalu: Te Aliki (“chief”)
- Fijian: Liuliu (“leader”) (source for this and six above: Joseph Hong in The Bible Translator 1994, p. 329ff.)
- Bacama: Həmə miye: “owner of people” (source: David Frank in this blog post)
- Hopi: “Controller” (source: Walls 2000, p. 139)
- Ghomala’: Cyəpɔ (“he who is above everyone,” consisting of the verb cyə — to surpass or go beyond — and pɔ — referring to people. No human can claim this attribute, no matter what his or her social status or prestige.” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn)
- Binumarien: Karaambaia: “fight-leader” (Source: Oates 1995, p. 255)
Warlpiri: Warlaljamarri (owner or possessor of something — for more information tap or click here)
We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.
New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.
Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff.)
- Mairasi: Onggoao Nem (“Throated One” — “Leader,” “Elder”) or Enggavot Nan (“Above-One”) (source: Enggavoter 2004)
- Obolo: Okaan̄-ene (“Owner of person(s)”) (source: Enene Enene)
- Angami Naga: Niepu (“master,” “owner”)
- Lotha Naga: Opvui (“owner of house / field / cattle”) — since both “Lord” and YHWH are translated as Opvui there is an understanding that “Opvui Jesus is the same as the Opvui of the Old Testament”
- Ao Naga: Kibuba (“human master,” “teacher,” “owner of property,” etc.) (source for this and two above: Nitoy Achumi in The Bible Translator 1992 p. 438ff.)
- Seediq: Tholang, loan word from Min Nan Chinese (the majority language in Taiwan) thâu-lâng (頭儂): “Master” (source: Covell 1998, p. 248)
- Thai: phra’ phu pen cao (พระผู้เป็นเจ้า) (divine person who is lord) or ong(kh) cao nay (องค์เจ้านาย) (<divine classifier>-lord-boss) (source: Stephen Pattemore)
- Arabic often uses different terms for adonai or kurios referring to God (al-rabb الرب) and kurios referring to Jesus (al-sayyid الـسـيـد). Al-rabb is also the term traditionally used in Arabic Christian-idiom translations for YHWH, and al-sayyid is an honorary term, similar to English “lord” or “sir” (source: Andy Warren-Rothlin).
- Tamil also uses different terms for adonai/kurios when referring to God and kurios when referring to Jesus. The former is Karttar கர்த்தர், a Sanskrit-derived term with the original meaning of “creator,” and the latter in Āṇṭavar ஆண்டவர், a Tamil term originally meaning “govern” or “reign” (source: Natarajan Subramani).
- Burunge: Looimoo: “owner who owns everything” (in the Burunge Bible translation, this term is only used as a reference to Jesus and was originally used to refer to the traditional highest deity — source: Michael Endl in Holzhausen / Riderer 2010, p. 48)
- Aguacateco: Ajcaw ske’j: “the one to whom we belong and who is above us” (source: Rita Peterson in Holzhausen / Riderer 2010, p. 49)
- Konkomba: Tidindaan: “He who is the owner of the land and reigns over the people” (source: Lidorio 2007, p. 66)
See also Father / Lord.