boldness

The Greek that is typically translated as “boldness” in English is often translated in the the widely-used Mandarin Chinese Union Version with an existing Chinese proverb: tǎnrán wújù (坦然无惧) or “calm and fearless.” (Source: Zetzsche)

In Makonde it is translated as “being strong in heart.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)

in him

The Greek phrase that is used numerous times in 1 John and that is translated into English as “in Him” is translated in Northern One (Wolwale) as “really stick to and really remain good friends with God.”

John Nystrom (in The PNG Experience ) explains:

“In the Sepik region of Papua New Guinea, several people gathered to conduct the final checking on the books of 1, 2, and 3 John and Jude. They were challenged to find the best way to write the description of a believer’s intimate union with Christ. The writer of 1 John says we are ‘in Him.’ That’s easy to express in English, but not in languages that only use ‘in’ for things inside other things, but don’t use it in a metaphorical way. How would you express this concept without using the word ‘in’?

“Unsure how to translate this, the team asked Wolwale local language expert Philip Musi for advice. Philip explained while demonstrating by putting his hand firmly to a nearby post, ‘It’s like a lizard who has really stuck himself to a tree.’ Everyone in the room knew exactly what that looked like.

“Now the revised draft of 1 John 2:28a in the Northern One Wolwale language reads: Kongkom uporo kinini, pone samo pangkana ka samo paipe fori uporo plau God.

“A rough English back translation is: ‘My good children, you-all really stick to and really remain good friends with God.'”

complete verse (1 John 2:28)

Following are a number of back-translations of 1 John 2:28:

  • Uma: “Continuing on, my children, remain in harmony with Kristus, so that when he comes back, we will be-brave/dare to face him, we won’t be afraid when he comes to us.” (Source: Uma Back Translation)
  • Yakan: “Yes, my children-grandchildren, you ought to be one with Almasi so that at the day of his return here, we (incl.) will not be afraid and we (incl.) will not be ashamed to stand before him/in his presence.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And because of all this, my children, hold fast to your oneness with Christ so that you won’t be afraid and you won’t be ashamed in the future when He returns.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So indeed my children, faithfully-persevere in believing in him so that you will thus have nothing-of-which-to-be-afraid and ashamed when he comes again.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore, my like children, hold fast to Jesu-Cristo, so that, at his returning here, we won’t hold back or be ashamed before him in his presence.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now, my children, only let Christ fill your hearts now in order that you will be brave when you see him, then you will not be ashamed when he comes.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “And now my little children, we must be constantly present with Jesus Christ in order that when he comes we will not be afraid and will not hide from him in shame when he comes again.”
  • Eastern Highland Otomi: “And now, my children, habitually live with Christ so that we will be bold and not fear, and we won’t be ashamed at his face when he comes.”
  • Tzotzil: “My children, once and for all stay in the presence of Jesus Christ because thus there will be the strength of our hear hearts when he comes, because thus we will not be ashamed in his presence when he comes.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

inclusive vs. exclusive pronoun (1John 2:28)

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.

pronoun for "God"

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”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).

Modern Mandarin Chinese, however, offers another possibility. Here, 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, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “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 tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”

In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of system of pronouns is used (click or tap here to read more):

In that system, one kind of pronoun is used for humans (male and female alike) and others 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: “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. )

In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)

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,” “king,” 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.

Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).

See also first person pronoun referring to God.

Learn more on Bible Odyssey: Gender of God .

Translation: Chinese

在现代汉语中，第三人称单数代词的读音都是一样的（tā），但是写法并不一样，取决于性别以及是否有生命，即男性为“他”，女性为“她”，动物、植物和无生命事物为“它”（在香港和台湾的汉语使用，动物则为“牠”）。这些字的部首偏旁表明了性别（男人、女人、动物、无生命事物），而另一偏旁通常旁提示发音。

到1930年为止，基督教新教《圣经》经过整整一百年的翻译已经拥有了十几个译本，当时的一位圣经翻译者王元德新造了一个“神圣的”代词“祂”，偏旁“礻”表示神明。一般汉语读者会立即知道这字的发音是tā，而这个偏旁表示属灵的事物，因此他们明白这个字指出，三位一体的所有位格都没有性别之分，而单单是上帝。

然而，最重要的新教圣经译本（1919年的《和合本》）和天主教圣经译本（1968年的《思高圣经》）都没有采用“祂”；虽然如此，许多其他的圣经译本采用了这个字，另外还广泛出现在赞美诗和其他基督信仰的书刊中。（资料来源：Zetzsche）

《吕振中译本》的几个早期版本也使用“祂”来指称“上帝”；这个译本的《新约》于1946年译成，整部《圣经》于1970年完成。克拉默斯（Kramers）指出：“‘他’的这种新写法（即‘祂’）产生了一个小问题，就是在指称耶稣的时候，是否一律使用这个敬语代词？《吕振中译本》遵循的原则是，在称呼耶稣这个人的时候，用一般的‘他’，而在称呼耶稣神性的时候，特别是升天之后的耶稣，则用尊称‘祂’。”

Translator: Simon Wong

before / in the sight of / presence of (God) (Japanese honorifics)

Click or tap here to see the rest of this insight.

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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-mae (御前) or “before (God)” in the referenced verses. In some cases in can also be used in reference to being before a king, such as in 1 Samuel 16:16.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also presence (Japanese honorifics) and before you / to you.

Translation commentary on 1 John 2:28

And now, little children: the author is going to enlarge on why and how his readers have to abide in Christ. To emphasize his exposition he uses the intimate form of address, little children; see comments on 1 John 2.1.

Now does not refer here to the present time but rather to the situation at a certain moment; hence, for example, ‘as things stand.’

The subordinate sentence beginning with so that consists of two verb clauses, each with a temporal qualification, when he appears, and at his coming, respectively. It may be necessary to repeat part of the main sentence before the second verb clause; for example, ‘and abide in him so that we may not shrink … at his coming.’ The connective used in the Greek may indicate purpose or expected result. Some versions have the former, but the latter interpretation seems more probable. If one has to shift to coordination, one may say ‘then we may…’ or ‘if you do so, we may….’

When he appears is often better transposed to a position after the clause it goes with. When serves to introduce an event that is expected to happen. It is used to show that Christ’s second coming is not viewed as a hypothetical possibility but as something that will certainly happen, only the time and circumstances being unknown (compare John 14.3). For “to appear” or ‘to reveal oneself,’ compare comments on “was made manifest” in 1.2.

The present clause (when he appears) and the last phrase of the verse (at his coming) have virtually the same meaning, since both refer to Christ’s second coming. Their renderings may partly, or even completely, resemble each other. Where this would sound too redundant, the two may better be rendered only once, as in ‘so that, not shrinking from him in shame, we may have confidence in him when he comes.’

We may have confidence: the syntactic structure may have to be changed; for example, ‘we may be confident’; and a phrase like ‘in his presence’ or ‘in him’ may have to be added.

† “To have confidence” is used in this Letter with reference to the future, namely, to Christ’s second coming (here) and to the day of judgment (4.17), or to the present, in which the Christian turns to God (3.21; 5.14).

The Greek noun referred originally to saying frankly all that needs to be said; then it came to mean “courage,” “boldness,” especially when speaking in the presence of persons of superior rank. It is used in these occurrences with two slightly different shades of meaning. Here and in 4.17 it refers to courage in the sense of not being affected by fear. In 3.21 and 5.14 it is used in a somewhat more active sense and means courage to do something, trusting that it will succeed.

Renderings used in the present verse are ‘to count on,’ ‘to await confidently,’ ‘to be at ease with,’ ‘to be without fear,’ ‘to have a heart made at rest (or a steady heart).’

We may … not shrink from him in shame renders a Greek verb in the passive voice, “to be made ashamed,” but which can also be interpreted as “to be ashamed.”

According to the latter interpretation the clause literally means “we may not be ashamed (away) from him.” This leads to a rendering like that of Revised Standard Version, or to “we may … need not hide in shame from him” (Good News Translation), ‘we will not be embarrassed to face him,’ ‘we will not feel shame in his presence.’ This meaning fits the preceding part of the clause, in as much as it also refers to the feelings we have.

It is also possible, however, to keep to the passive meaning. This leads to such renderings of the verb as ‘to be put to shame,’ ‘to suffer disgrace.’ Then from means “from the side of” and indicates where the disgrace comes from, or it introduces the one who makes others feel ashamed. With some further adjustments this may result in ‘we may not suffer disrepute before him,’ ‘he will not make us ashamed.’ This rendering agrees with the idea of judgment associated with Christ’s second coming and the basically juridical terms of verse 29. Therefore it seems to be the slightly better one.

Terms for shame are sometimes associated with sight; hence ‘one sees shame’ (in one African language), ‘one’s eyes are-ashamed’ (in one Indonesian language). Other languages have idiomatic expressions such as ‘the body is cold’ or ‘to have to sell face.’

At his coming, or ‘when he will come’: the Greek noun used (parousia) occurs only here in John’s writings. It means “presence,” then “arrival” (the first phase of presence, so to speak). It was especially used for the state visit of an emperor, king, or high official to the provinces. In the Christian church it became the technical term for Christ’s glorious second coming at the end of the present age.

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The First Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .