Aari: “the day our Savior comes” (in Rom 13:11) (source: Loren Bliese)
in Mairasi its is translated as “life fruit” or “life fruit all mashed out.” Lloyd Peckham explains: “In secret stories, not knowable to women nor children, there was a magical fruit of life. If referred to vaguely, without specifying the specific ‘fruit,’ it can be an expression for eternity.” And for “all masked out” he explains: “Bark cloth required pounding. It got longer and wider as it got pounded. Similarly, life gets pounded or mashed to lengthen it into infinity. Tubers also get mashed into the standard way of serving the staple food, like the fufu of Uganda, or like poi of Hawaii. It spreads out into infinity.” (See also eternity / forever)
In Lisu a poetic construct is used for this term. Arrington (2020, p. 58f.) explains: “A four-word couplet uses Lisu poetic forms to bridge the abstract concrete divide, an essential divide to cross if Christian theology is to be understood by those with oral thought patterns. Each couplet uses three concrete nouns or verbs to express an abstract term. An example of this is the word for salvation, a quite abstract term essential to understanding Christian theology. To coin this new word, the missionary translators used a four-word couplet: ℲO., CYU. W: CYU (person … save … person … save). In this particular case, the word for person was not the ordinary word (ʁ) but rather the combination of ℲO., and W: used in oral poetry. The word for ‘save’ also had to be coined; in this case, it was borrowed from Chinese [from jiù / 救]. These aspects of Lisu poetry, originally based on animism, likely would have been lost as Lisu society encountered communism and modernization. Yet they are now codified in the Lisu Bible as well as the hymnbook.”
The Hebrew, Greek, and Latin that is translated as “soul” in English is translated in Chol with a term that refers to the invisible aspects of human beings (source: Robert Bascom) and in Elhomwe as “heart” (source: project-specific translation notes in Paratext).
The Mandarin Chineselínghún (靈魂 / 灵魂), literally “spirit-soul,” is often used for “soul” (along with xīn [心] or “heart”). This is a term that was adopted from Buddhist sources into early Catholic writings and later also by Protestant translators. (Source: Zetzsche 1996, p. 32, see also Clara Ho-yan Chan in this article )
Following are a number of back-translations of 1 Peter 1:9:
Uma: “You are glad, because you have received the fruit of your faith, that is the goodness of life [i.e., well being] of your souls.” (Source: Uma Back Translation)
Yakan: “because you have life in heaven forever because of your trust in him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For you can now receive being freed from punishment which is what you are expecting because you believed in Him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “because you are already gaining/enjoying the goal/outcome (lit. leading-to) of your faith which is your salvation.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because you can now be saved in heaven, this being the outcome of your trusting and believing/obeying Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because you believe now, your lives are saved.” (Source: Tenango Otomi Back Translation)
Translations of the Greek pistis and its various forms that are typically translated as “faith” in English (itself deriving from Latin “fides,” meaning “trust, faith, confidence, reliance, credence”) and “believe” (from Old English belyfan: “to have faith or confidence in a person”) cover a wide range of approaches.
Bratcher and Nida say this (1961, p. 38) (click or tap here to read more):
“Since belief or faith is so essentially an intimate psychological experience, it is not strange that so many terms denoting faith should be highly figurative and represent an almost unlimited range of emotional ‘centers’ and descriptions of relationships, e.g. ‘steadfast his heart’ (Chol), ‘to arrive on the inside’ (Chicahuaxtla Triqui), ‘to conform with the heart’ (Uab Meto), ‘to join the word to the body’ (Uduk), ‘to hear in the insides’ (or ‘to hear within one’s self and not let go’ – Nida 1952) (Laka), ‘to make the mind big for something’ (Sapo), ‘to make the heart straight about’ (Mitla Zapotec), ‘to cause a word to enter the insides’ (Lacandon), ‘to leave one’s heart with’ (Baniwa), ‘to catch in the mind’ (Ngäbere), ‘that which one leans on’ (Vai), ‘to be strong on’ (Shipibo-Conibo), ‘to have no doubts’ (San Blas Kuna), ‘to hear and take into the insides’ (Kare), ‘to accept’ (Pamona).”
Following is a list of (back-) translations from other languages (click or tap here to read more):
Limos Kalinga: manuttuwa. Wiens (2013) explains: “It goes back to the word for ‘truth’ which is ‘tuttuwa.’ When used as a verb this term is commonly used to mean ‘believe’ as well as ‘obey.'”
Ngiemboon: “turn one’s back on someone” (and trusting one won’t be taken advantage of) (source: Stephen Anderson in Holzhausen 1991, p. 42)
Mwera uses the same word for “hope” and “faith”: ngulupai (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Yala: ɔtū che or “place heart” (in John 5:24; 5:45; 6:35; 6:47; 12:36; 14:1); other translations include chɛ̄ or “to agree/accept” and chɛ̄ku or “to agree with/accept with/take side with” (source: Linus Otronyi)
Matumbi: niu’bi’lyali or “believe / trust / rely (on)” and imani or “religious faith” (from Arabic īmān [إيما]) (source: Pioneer Bible Translators, project-specific notes in Paratext)
Awabakal: ngurruliko: “to know, to perceive by the ear” (as distinct from knowing by sight or by touch — source: Lake, p. 70) (click or tap here to read more)
“[The missionary translator] Lancelot Threlkeld learned that Awabakal, like many Australian languages, made no distinction between knowing and believing. Of course the distinction only needs to be made where there are rival systems of knowing. The Awabakal language expressed a seamless world. But as the stress on ‘belief’ itself suggests, Christianity has always existed in pluralist settings. Conversion involves deep conviction, not just intellectual assent or understanding. (…) Translating such texts posed a great challenge in Australia. Threlkeld and [his indigenous colleague] Biraban debated the possibilities at length. In the end they opted not to introduce a new term for belief, but to use the Awabakal ngurruliko, meaning ‘to know, to perceive by the ear,’ as distinct from knowing by sight or by touch.”
Language in southern Nigeria: a word based on the idiom “lose feathers.” Randy Groff in Wycliffe Bible Translators 2016, p. 65 explains (click or tap here to read more):
What does losing feathers have to do with faith? [The translator] explained that there is a species of bird in his area that, upon hatching its eggs, loses its feathers. During this molting phase, the mother bird is no longer able to fly away from the nest and look for food for her hungry hatchlings. She has to remain in the nest where she and her babies are completely dependent upon the male bird to bring them food. Without the diligent, dependable work of the male bird, the mother and babies would all die. This scenario was the basis for the word for faith in his language.
Teribe: mär: “pick one thing and one thing only” (source: Andy Keener)
Tiv: na jighjigh: “give trust” (source: Andy Warren-Rothlin)
Luba-Katanga: Twi tabilo: “echo” (click or tap here to read more)
“Luba-Katanga word for ‘Faith’ in its New Testament connotation is Twi tabilo. This word means ‘echo,’ and the way in which it came to be adapted to the New Testament meaning gives a very good idea of the way in which the translator goes to work. One day a missionary was on a journey through wild and mountainous country. At midday he called his African porters to halt, and as they lay resting in the shade from the merciless heat of the sun. an African picked up a stone and sent it ricocheting down the mountain-side into the ravine below. After some seconds the hollow silence was broken by a plunging, splashing sound from the depths of the dark river-bed. As the echo died away the African said in a wondering whisper ‘Twi tabilo, listen to it.’ So was a precious word captured for the service of the Gospel in its Luba Christian form. Twi tabilo — ‘faith which is the echo of God’s voice in the depths of human sinful hearts, awakened by God Himself, the answer to his own importunate call.’ The faith that is called into being by the divine initiative, God’s own gift to the responsive heart! (Source: Wilfred Bradnock in The Bible Translator 1953, p. 49ff. )
J.A. van Roy (in The Bible Translator 1972, p. 418ff. ) discusses how a translation of “faith” in a an earlier translation into Venda created difficult perceptions of the concept of faith (click or tap here):
The Venda term u tenda, lutendo. This term corresponds to the terms ho dumela (Southern Sotho), and ku pfumela (Tsonga) that have been used in these translations of the Bible, and means “to assent,” “to agree to a suggestion.” It is important to understand this term in the context of the character of the people who use it.
The way in which the Venda use this term reveals much about the priority of interpersonal relationships among them. They place a much higher priority on responding in the way they think they are expected to respond than on telling the truth. Smooth interpersonal relationships, especially with a dominant individual or group, take precedence over everything else.
It is therefore regarded as bad form to refuse directly when asked for something one does not in fact intend to give. The correct way is to agree, u tenda, and then forget about it or find some excuse for not keeping to the agreement. Thus u tenda does not necessarily convey the information that one means what one says. One can tenda verbally while heartily disagreeing with the statement made or having no intention whatsoever to carry out what one has just promised to do. This is not regarded as dishonesty, but is a matter of politeness.
The term u sokou tenda, “to consent reluctantly,” is often used for expressing the fatalistic attitude of the Venda in the face of misfortune or force which he is unable to resist.
The form lutendo was introduced by missionaries to express “faith.”
According to the rules of derivations and their meanings in the lu-class, it should mean “the habit of readily consenting to everything.” But since it is a coined word which does not have a clearly defined set of meanings in everyday speech, it has acquired in church language a meaning of “steadfastness in the Christian life.” Una lutendo means something like “he is steadfast in the face of persecution.” It is quite clear that the term u tenda has no element of “trust” in it. (…)
In “The Christian Minister” of July 1969 we find the following statement about faith by Albert N. Martin: “We must never forget that one of the great issues which the Reformers brought into focus was that faith was something more than an ‘assensus,’ a mere nodding of the head to the body of truth presented by the church as ‘the faith.’ The Reformers set forth the biblical concept that faith was ‘fiducia.’ They made plain that saving faith involved trust, commitment, a trust and commitment involving the whole man with the truth which was believed and with the Christ who was the focus of that truth. The time has come when we need to spell this out clearly in categorical statements so that people will realize that a mere nodding of assent to the doctrines that they are exposed to is not the essence of saving faith. They need to be brought to the understanding that saving faith involves the commitment of the whole man to the whole Christ, as Prophet, Priest and King as he is set forth in the gospel.”
We quote at length from this article because what Martin says of the current concept of faith in the Church is even to a greater extent true of the Venda Church, and because the terms used for communicating that concept in the Venda Bible cannot be expected to communicate anything more than “a mere nodding of assent”. I have during many years of evangelistic work hardly ever come across a Venda who, when confronted with the gospel, would not say, Ndi khou tenda, “I admit the truth of what you say.” What they really mean when saying this amounts to, “I believe that God exists, and I have no objection to the fact that he exists. I suppose that the rest of what you are talking about is also true.” They would often add, Ndi sa tendi hani-hani? “Just imagine my not believing such an obvious fact!” To the experienced evangelist this is a clear indication that his message is rejected in so far as it has been understood at all! To get a negative answer, one would have to press on for a promise that the “convert” will attend the baptism class and come to church on Sundays, and even then he will most probably just tenda in order to get rid of the evangelist, whether he intends to come or not. Isn’t that what u tenda means? So when an inexperienced and gullible white man ventures out on an evangelistic campaign with great enthusiasm, and with great rejoicing returns with a list of hundreds of names of persons who “believed”, he should not afterwards blame the Venda when only one tenth of those who were supposed to be converts actually turn up for baptismal instruction.
Moreover, it is not surprising at all that one often comes across church members of many years’ standing who do not have any assurance of their salvation or even realise that it is possible to have that assurance. They are vhatendi, “consenters.” They have consented to a new way of life, to abandoning (some of) the old customs. Lutendo means to them at most some steadfastness in that new way of life.
The concept of faith in religion is strange to Africa. It is an essential part of a religion of revelation such as Christianity or Islam, but not of a naturalistic religion such as Venda religion, in which not faith and belief are important, but ritual, and not so much the content of the word as the power of it.
The terms employed in the Venda Bible for this vital Christian concept have done nothing to effect a change in the approach of the Venda to religion.
It is a pity that not only in the Venda translation has this been the case, but in all the other Southern Bantu languages. In the Nguni languages the term ukukholwa, “to believe a fact,” has been used for pisteuo, and ukholo, the deverbative of ukukholwa, for pistis. In some of the older Protestant translations in Zulu, but not in the new translation, the term ithemba, “trust”, has been used.
Some languages, including Santali, have two terms — like English (see above) — to differentiate a noun from a verb form. Biswạs is used for faith, whereas pạtiạu for “believe.” R.M. Macphail (in The Bible Translator 1961, p. 36ff. ) explains this choice: “While there is little difference between the meaning and use of the two in everyday Santali, in which any word may be used as a verb, we felt that in this way we enriched the translation while making a useful distinction, roughly corresponding to that between ‘faith’ and ‘to believe’ in English.”
Likewise, in Noongar, koort-karni or “heart truth” is used for the noun (“faith”) and djinang-karni or “see true” for the verb (“believe”) (source: Warda-Kwabba Luke-Ang).
The reason for the Christian’s great joy is now given. The Good News Translation makes this clear by translating this verse as a dependent clause introduced by because (See also New American Bible; Die Bibel im heutigen Deutsch has restructured verses 8-9 to make the relationship of the parts clearer: “The goal of your trust is your salvation. When you will have gained it, you will rejoice….”) A literal translation (compare Revised Standard Version) would of course not make this clear. The clause introduced by because should be directly related to the rejoicing and not to the fact that words cannot be employed to describe the joy. It may therefore be important to begin verse 9 with a new sentence such as “you rejoice because you are receiving the salvation of your souls.”
You are receiving is a present participle in the Greek, which makes “salvation” a present reality. However, in view of verse 5, “salvation” here should also be understood as the full outcome of one’s relationship with God, which will be experienced by the believer at the end of the age. Perhaps here the tension between present and future is vividly shown; Christians are now receiving this salvation, but their experience of it will only be complete in the end of time.
You are receiving the salvation of your souls is a type of substitute passive, since the subject You is actually the goal of the event of salvation. This means that in some languages it is necessary to use an active form by making God the agent of the activity, for example, “because God is saving your souls” or “because God is saving you.”
The word souls (in the plural) is used in this letter five times (namely, here, and in 1.22; 2.25; 3.20; 4.19). Some take souls here and in 1.22 and 2.25 to mean the spiritual side of people’s lives; others, however, take it to refer to the person as a whole. This latter view is reflected in some translations, notably New American Bible “your salvation.” (See also Die Bibel im heutigen Deutsch.)
This salvation is spoken of as the purpose of faith. The word for purpose is telos, which can mean “end” (Jerusalem Bible); “goal” (New American Bible, Die Bibel im heutigen Deutsch); “result” (Phillips, Barclay); “outcome” (Revised Standard Version, Moffatt); “fruit” (Knox). Faith here may be taken as “faithfulness” (as in 1.7), or more preferably, as trust and commitment to Christ (as in 1.8). Taken in this latter sense, the implicit object of faith is Christ, and the Good News Translation has made this object explicit.
The clause which is the purpose of your faith in him may be restructured as “this is the reason way you trusted in Christ.” If one interprets the Greek term telos as expressing result, one may translate the final clause of verse 9 as “this is what has happened as a result of your trusting in Christ” or “your trusting in Christ is what has caused all this to happen.”
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .
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. )
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