Lord

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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 [מָרֵא]) 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).

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Following are some of the solutions that don’t rely on a different typographical display (see above):

  • Navajo (Dinė): “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’: “the 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)
  • Iyansi: Mwol. Mwol is traditionally used for the “chief of a group of communities and villages” with legal, temporal, and spiritual authority (versus the “mfum [the term used in other Bantu languages] which is used for the chief of one community of people in one village”). Mwol is also used for twins who are “treated as special children, highly honored, and taken care of like kings and queens.” (Source: Kividi Kikama in Greed / Kruger, p. 396ff.)
  • 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)
  • Yagaria: Souve, originally “war lord” (source: Renck, p. 94)
  • 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)
  • Chichewa: Ambuye Ambuye comes from the singular form Mbuye which is used to refer to: (1) someone who is a guardian or protector of someone or group of people — a grandparent who has founded a community or village; (2) someone who is a boss or master over a group of people or servants and has absolute control over them; (3) owner of something, be it a property, animals and people who are bound under his/her rule — for people this was mostly commonly used in the context of slaves and their owner. In short, Mbuye is someone who has some authorities over those who call him/her their “Mbuye.” Now, when the form Ambuye is used it will either be for honorific when used for singular or plural when referring to more than one person. When this term is used in reference to God, it is for respect to God as he is acknowledged as a guardian, protector, and ruler of everything. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation).
  • Hdi uses rveri (“lion”) as a title of respect and as such it regularly translates adon in the Old Testament. As an address, it’s most often with a possessive pronoun as in rvera ɗa (“my lion” = “my lord” or “sir”). So, for example, Genesis 15:2 (“O Lord God”) is Rvera ɗa Yawe (“My lion Yahweh”) or Ruth to Boaz in Ruth 2:13: “May I find your grace [lit. good-stomach] my lion.” This ties in nicely with the imagery of the Lord roaring like a lion (Hosea 11:10; Amos 3:8; Joel 3:16). Better still, this makes passages like Revelation 5:5 even richer when we read about rveri ma taba məndəra la Yuda, “the Lion of the tribe of Judah”. In Revelation 19:16, Jesus is rveri ta ghəŋa rveriha “the lion above lions” (“lord of lords”). (Source: Drew Maust)

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”

See also Father / Lord.

Translation commentary on 2 Peter 3:9

The Lord may refer either to God or to Christ, but in the context of this whole passage it may be best to take Lord in these three verses as referring to God.

Slow comes from a verb that can mean “to delay,” “to linger,” “to be slack,” “to be late,” especially in reference to a designated or determined time. What is being denied here is the allegation of some people that God is slow about his promise, that is, he is negligent in fulfilling his promise at the appointed time. Promise ties this statement to the question in verse 4. Apparently the delay of the Parousia had been interpreted to mean that God was either indifferent or powerless to fulfill what he had promised. The phrase not slow about his promise may also be rendered as “not negligent (or, slow) in making what he promised to do happen.” As some count slowness can be expanded in translation; for example, “as some people think…” or “as some people think slowness means.”

Peter accepts that there is some delay, but he says that the delay has a positive purpose. It shows first of all that God is forbearing. This word, sometimes rendered as “longsuffering” or “patient,” is that quality of God which allows him to be somewhat lenient with sinners, in the sense that he refrains from punishing them immediately, but instead gives then an opportunity to turn back from their sins and thus escape receiving the punishment they deserve. (See also how “God’s patience waited” in 1 Peter 3.20.) God’s patience is here made to relate directly to the readers of the letter: he is patient toward you. Forbearing is literally “long-souled” and may be translated idiomatically in some languages as “having a big heart” or “large-hearted.”

As the Revised Standard Version footnote shows, there is a textual problem here. Instead of the preposition toward (Greek eis), some manuscripts have “on account of” (Greek dia), which is reflected in some translations such as Moffatt “he is longsuffering for your sake.” The meaning is not all that different, since both single out the readers as the object of God’s patience, and both equally affirm that this is for their own benefit. Most modern translations follow the text reflected in Revised Standard Version and Good News Translation. You is strange in this context, since he has been speaking about others, especially scoffers; perhaps it is used here to indicate God’s great concern for the readers of the letter, but it is also possible that many of the readers have begun to succumb to the influence of the false teachers, and therefore would need sufficient time to renounce their heretical beliefs and ungodly practices. At any rate, the strangeness of you in this verse remains, and this has led to the change of you to “us” in some manuscripts, as the UBS Greek New Testament indicates (and see King James Version “is longsuffering to us-ward”). It is clear, however, from the conclusions of textual scholars, that the primary reading here is not “us” but you.

Related to God’s patience is his not wishing that any should perish. Wishing comes from a verb that means “to want,” “to desire,” “to will.” Perish is “be lost” (New English Bible) or “be destroyed” (Good News Translation) as a result of God’s judgment. The phrase not wishing that any should perish may be rendered in some languages as “not wanting anyone to receive destruction” or “not wanting anyone to suffer destruction.” Any emphasizes God’s encompassing desire to save people from punishment; he doesn’t want even one person to be destroyed. The last part of the verse expresses the same idea positively: as a patient God, he wants all to reach repentance, that is “to turn away from their sins” (Good News Translation). The term repentance includes the negative element of turning away from evil and the positive element of doing God’s will. Thus we may translate as “turn away from evil and follow God’s will,” or idiomatically as “change their hearts and return to God.”

An alternative translation model for this verse is:
• The Lord is not slow in making (or, causing) what he promised to do happen, as some people think slowness means (or, is). Instead, he is big-hearted toward you, because he doesn’t want anyone to suffer destruction, but wants all people to turn away from their sins and return to him.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

SIL Translator's Notes on 2 Peter 3:9

3:9b

patient with you: Peter once again addressed his readers directly with the pronoun “you.” Perhaps the false teachers were influencing some of the people to whom Peter wrote this letter, and so he appealed directly to the people who would read his letter, rather than saying “patient with people.”

3:9c

perish: The Greek verb here belongs to the same group of words as the word translated “destruction” in 2:1e. See the note in that verse.

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