eternal life

The Greek that is translated in English as “eternal life” is translated in various ways:

Lloyd Peckham explains the Mairasi translation: “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.”

See also eternity / forever and salvation.

Learn more on Bible Odyssey: Eternal Life in John .

fight the good fight

The now commonly-used English idiom “fight the good fight” (meaning to act in a way that is virtuous or honorable) was first coined in 1526 in the English New Testament translation of William Tyndale (in the spelling fyght ye good fyght). (Source: Crystal 2010, p. 286)

For other idioms in English that were coined by Bible translation, see here.

complete verse (1 Timothy 6:12)

Following are a number of back-translations of 1 Timothy 6:12:

  • Uma: “Don’t stop following the road/way of our faith, hold strongly to good life forever. For that was God’s purpose in calling you to be his portion, so that you get that good life. He called you to be his portion, and in front of many people you have already said that you believe in the Lord Yesus.” (Source: Uma Back Translation)
  • Yakan: “Really strive to follow/obey God and life without end will belong (in future) to you. Remember that the reason you were chosen by God was so that you could be given this life. And you have confessed before/in-front-of many witnesses that you trust in Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Keep on racing well, which is to say, carrying out all you were given to do because you believed. Hold tight to life which is forever, for the reason God made you a believer is so that you might come to own this. You have announced to many people that you believed the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Put-forth your (sing.) efforts (lit. ability) to believe and serve the Lord Jesus like the athlete who wants to win in order that you will gain the life that has no end. Because God chose you (sing.) to gain this life at your (sing.) saying previously that you (sing.) believed in the Lord Jesus in front of many people.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Imitate a person who competes, that however much is his persevering just so that he will win, like that indeed is how you are in your believing/obeying God. Pursue-without-let-up life which is without ending so that it really will be yours, for that’s the determined-plan of God, that he will give it to you. For isn’t it so that your certainty of this good (situation) is what you stood up for in the past in the presence of everyone?” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Earnestly endeavor that you live according to your faith so that you will meet with the life which is forever. Because God called you to do this. On that day God called you, many people heard you tell of your faith.” (Source: Tenango Otomi Back Translation)

believe, faith

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):

  • Western Kanjobal: “truth entering into one’s soul”
  • Highland Puebla Nahuatl: “following close after”
  • Huichol: “conform to the truth”
  • Loma: “lay one’s hand on it”
  • Mashco Piro: “obey-believe”
  • Mossi: “leaning on God” (this and all the above acc. to Nida 1952, p. 119ff.)
  • Tzeltal: “heart believe / heart obedience” (source: Marianna C. Slocum in The Bible Translator 1958, p. 49f. — see also wisdom (Proverbs))
  • Thai: “place one’s heart in” (source: Bratcher / Hatton 2000, p. 37)
  • Cameroon Pidgin: “to put one’s heart in God” (source: Jan Sterk)
  • Kafa: “decide for God only” (source Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Muna: kataino lalo or “stickiness of heart” (for “faithfulness”) (source: René van den Berg)
  • Huehuetla Tepehua: “confidence” (source: Larson 1998, p. 279)
  • 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)
  • Kwang: “put one’s chest” (Source: Mark Vanderkooi right here )
  • 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)
  • Ebira: “place one’s liver on something” (source: Scholz /Scholz 2015, p. 60)
  • Barí: a word related to standing in a hammock. Bruce Olson (1972, p. 159f.) tells this story — click or tap here to read more)

    One evening, though, Bobby began to ask questions. We were sitting around a fire. The light flickered over him. His face was serious.

    ‘How can I walk on Jesus’ trail?’ he asked. ‘No Motilone [speakers of Barí] has ever done it. It’s a new thing. There is no other Motilone to tell how to do it.’

    I remembered the problems I had had as a boy, how it sometimes appeared impossible to keep on believing in Jesus when my family and friends were so opposed to my commitment. That was what Bobby was going through.

    ‘Bobby,’ I said, ‘do you remember my first Festival of the Arrows, the first time I had seen all the Motilones gathered to sing their song?’ The festival was the most important ceremony in the Motilone culture.

    He nodded. The fire flared up momentarily and I could see his eyes, staring intently at me.

    ‘Do you remember that I was afraid to climb in the high hammocks to sing, for fear that the rope would break? And I told you that I would sing only if I could have one foot in the hammock and one foot on the ground?’

    ‘Yes, Bruchko.’

    ‘And what did you say to me?’

    He laughed. ‘I told you you had to have both feet in the hammock. ‘You have to be suspended,’ I said.’

    ‘Yes,’ I said. ‘You have to be suspended. That is how it is when you follow Jesus, Bobby. No man can tell you how to walk His trail. Only Jesus can. But to find out you have to tie your hammock strings into Him, and be suspended in God.’

    Bobby said nothing. The fire danced in his eyes. Then he stood up and walked off into the darkness.

    The next day he came to me. ‘Bruchko,’ he said, ‘I want to tie my hammock strings into Jesus Christ. But how can I? I can’t see Him or touch Him.’

    ‘You have talked to spirits, haven’t you?’

    ‘Oh,’ he said. ‘I see now.’

    The next day he had a big grin on his face. ‘Bruchko, I’ve tied my hammock strings into Jesus. Now I speak a new language.’

    I didn’t understand what he meant. ‘Have you learned some of the Spanish I speak?’

    He laughed, a clean, sweet laugh. ‘No, Bruchko, I speak a new language.’

    Then I understood. To a Motilone, language is life. If Bobby had a new life, he had a new way of speaking. His speech would be Christ-oriented.

  • 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).

See also this devotion on YouVersion .

Learn more on Bible Odyssey: Faith (Word Study) .

Translation commentary on 1 Timothy 6:12

The mention of fleeing and pursuing in the previous verse leads to the use of metaphors based on the sports world. The use of athletics as a basis of figurative language occurs in many parts of Paul’s letters; for example, Phil 3.13-14; 1 Cor 9.24-27. In the present case both the verb fight and the noun fight come from the same root and are both used in athletics. However, there is no unanimity regarding the sport that is being referred to. Some think that it is perhaps a boxing bout or a wrestling match. Others think it is warfare that is being referred to (so Phillips “Fight the worthwhile battle of the faith”). Still others think that what is being referred to is a foot race (so Good News Translation, New English Bible “Run the great race of faith”).

At any rate, this is a good fight (as contrasted to the pursuit of wealth, which in itself is evil), and it is a fight of the faith. Faith here has the article, but in spite of this some interpreters interpret the faith subjectively as referring to trust and confidence in Christ, and some translations echo this position by omitting the article (so Good News Translation, New English Bible). Some others take the article seriously and interpret faith here objectively, referring either to Christian doctrine or to the Christian faith as a religious movement. This latter position would necessitate the retention of the article in translation (so Revised Standard Version, New Revised Standard Version, Jerusalem Bible, Phillips). Translators should pick a metaphor that is the most natural in the receptor language. If a metaphor is not possible, translators may use the following models: “As you trust in Christ, you will experience struggles and must try your hardest to win over them,” or “You believe in Christ, so you will have to struggle in all sorts of ways, and you must try your hardest to defeat these problems” or, reflecting the second interpretation, “… you must try your hardest to follow the teachings (or, doctrines) of Christ.”

Winning the contest is described in terms of “taking hold” of the reward that is eternal life (for which see 1.16). The picture here is that of the victor in a contest who is handed the champion’s trophy. To take hold of eternal life may simply be one way of saying “win eternal life as the prize of your victory.” This understanding may have eschatological overtones, which means that eternal life refers to that life with God in the last day, when total victory is achieved. On the other hand the Greek verb here is also used with the meaning “to experience something,” either positively or negatively. If this meaning is present here, then Timothy is being urged not only to possess eternal life but to experience it, that is, to act in such a way as to show that eternal life is indeed part of his experience in the here and now. So one may translate “so that you may gain life that has no end as your reward.”

Eternal life is described as something to which Timothy was called. The implicit agent who called Timothy is either Christ or more likely God, and this information may be made explicit in the translation; for example, “for God called you to have this kind of life when….” This call to Timothy to experience eternal life came when he made the good confession in the presence of many witnesses. The Greek text is more complicated, as shown in the more or less literal rendering of New Revised Standard Version: “to which you were called and for which you made the good confession in the presence of many witnesses.” This seems to give the idea that eternal life is also the purpose for which Timothy made the good confession. On the other hand, many interpreters take the “and” connecting the two parts, not as marking two equal statements, but marking the second statement as having a subordinate (or descriptive) relationship to the first, which means that the calling is the main event, and the confession is a further description of that event. In this case “and” can be legitimately translated as when, which is what many translations have done. This Handbook recommends that translators follow the second interpretation.

Made the good confession is literally “confessed (or, acknowledged publicly) the good confession,” with confession referring to a public acknowledgment of some aspect of the Christian faith, as, for example, confession of sin or acknowledging Christ as Lord.

A further question is what event is being referred to here. A possibility is Timothy’s initial public act of becoming a Christian, during which time he was baptized. The call of God would then be for Timothy to become a Christian, and the good confession would be his public acknowledgment of his faith in Jesus Christ, which was made in the presence of those who were present at his baptism. Another possibility is to identify the event to Timothy’s call and consecration to the ministry (see 4.14), in which case the phrase many witnesses refers to those who were present at that occasion. The problem in this second option is how to relate eternal life with Timothy’s consecration. It is more likely, then, that the event referred to here is Timothy’s conversion and baptism rather than his call to the ministry. Another way of expressing this final sentence is “when you stated firmly that you believed in Christ, as many people were listening (or, looking on).”

Alternative translation models for this verse are:
• You trust in Christ, so you will experience struggles and must try your hardest to win over them. If you do this you will gain life that has no end as your reward. God called you to have (or, live) such a life when you firmly stated, as many people were listening, that you believed in Christ.

Or:
• You believe in Christ, so you must try your hardest to follow his teachings so that you may gain life that has no end. That life will be your reward. God called you to live such a life at the time when you stated in the presence of many people: “I believe in Christ with all my heart.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

SIL Translator's Notes on 1 Timothy 6:12

6:12a

Fight the good fight of the faith: Paul was saying that Timothy should do three things:

(a) He should flee (6:11b) from certain things.

(b) He should pursue (6:11c) other things.

(c) He should fight the good fight of the faith.

The Greek word that the Berean Standard Bible translates as Fight is different from the one used in 1:18d. The verb there refers to fighting in a war. However, the verb used here is more often used to refer to fighting in an athletic contest such as wrestling. There are therefore two ways to translate this:

(1) To use the same verb as in 1:18d. This is easiest if your verb “fight” includes different sorts of fighting. (In John 18:36 the word is rendered “fight”; in 1 Thessalonians 2:2 it is rendered “strong opposition.”)

(Berean Standard Bible, New International Version (2011 Revision), Revised Standard Version, King James Version, New American Standard Bible, New Jerusalem Bible, God’s Word, New Living Translation (2004 Revision), Contemporary English Version, New Century Version)

(2) To use a verb that means “compete” as an athlete does in a sports competition. (1 Corinthians 9:25; Hebrews 12:1) For example, the Good News Translation says:

Run your best in the race of faith, and win eternal life for yourself…

(Good News Translation, Revised English Bible, NET Bible)

It is recommended that you follow interpretation (1) as the majority of English versions have done.

Paul used this figure of speech in 2 Timothy 4:7. You should use the same translation in both these passages.

the good fight of the faith: A believer who behaves in the way God wants will encounter difficulties and opposition. The Greek expression that the Berean Standard Bible translates as the good fight of the faith refers to the believer’s struggle against that opposition.

6:12b

Take hold of the eternal life: The Greek word that the Berean Standard Bible translates as Take hold of literally means “catch” or “grasp firmly.” Paul used this verb figuratively here. He was telling Timothy to claim the eternal life that God had already given him and not to let go of it.

eternal life: The expression that the Berean Standard Bible translates as eternal life means life that never ends. As the note on 1:16d said, a believer’s eternal life begins when he believes in Christ and continues after he dies.

It is likely that Paul was referring to the fact that Timothy’s eternal life had already begun. Therefore, Paul was exhorting Timothy to experience the benefits of eternal life now.

6:12c

called: The verb that the Berean Standard Bible translates as called in this context means that Timothy was chosen [to receive eternal life (6:12b)]. If it is necessary in your language to specify who called Timothy, you should say that God called him.

6:12d

God not only called Timothy, but Timothy publicly accepted God’s call.

when: The Greek word that the Berean Standard Bible translates as when literally means “and.” Scholars suggest translating this word in two ways:

(1) It should be translated “and.” God had called Timothy to eternal life (6:12c), and Timothy had publicly stated that he intended to trust in Christ (6:12d). (Knight, page 264, refers to Ellicott, who says that the and has “simple copulative power, and subjoins to the foregoing words another and co-ordinate ground of encouragement and exhortation.”)

(New Jerusalem Bible, New Living Translation (2004 Revision), New American Standard Bible, New Revised Standard Version, King James Version, NET Bible, God’s Word)

(2) It should be translated when. It tells when God called Timothy to begin experiencing “eternal life.” In other words, he began to experience eternal life when he publicly stated that he intended to trust in Christ.

(Berean Standard Bible, New International Version (2011 Revision), Good News Translation, Revised Standard Version, New Century Version, Revised English Bible, Contemporary English Version)

It is recommended that you follow interpretation (1), since this is the more natural way to understand this Greek word.

the good confession: The phrase good confession refers to the time when Timothy publicly said that he believed in Christ.

many witnesses: This “good confession” probably happened when Timothy was baptized. Therefore the many witnesses probably refers to the people who were present when Timothy was baptized and heard him state that he believed in Christ.

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Sung version of 1 Timothy 6

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