And Baruch got up and departed from the tomb and found the eagle sitting outside the tomb. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith.
4 Baruch (also: Paraleipomena Jeremiou) is canonical scripture for the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church. One of the only complete copies of 4 Baruch is available in Ge’ez (Classical Ethiopic) that is used by the Tewahedo Church, here used with permission by the Bible Society of Ethiopia.
The Hebrew, Ge’ez, and Greek that is transliterated as “Baruch” in English is translated in Spanish Sign Language with a sign depicting “Assistant to Jeremiah,” referring to Jeremiah 36:4 et al. For Jeremiah as the “crying prophet” in sign language translation, see here. (Source: Steve Parkhurst)
Vultures and eagles were much more common in the ancient world than they are today. In fact since the end of World War II in 1945 the world’s population of vultures and eagles has been reduced by over sixty percent. This is due mainly to a) calcium deficiencies as a result of eating animals in which there were high concentrations of the insecticide DDT, b) eating poisoned rats, and c) the reduction in the amount of carrion due to both the disappearance of wild animals since the invention of the modern rifle, and the modern garbage disposal systems.
Click or tap here for the rest of this entry in United Bible Societies’ All Creatures Great and Small: Living things in the Bible
Nesher: As is the case with many Hebrew bird names, the word nesher refers both to one particular bird and to a general class of birds. It seems likely that nesher refers specifically to the largest of the local birds of prey, namely the Griffon Vulture Gyps fulvus, but since this word also refers to large birds of prey, it also has a general reference to all or any of them. Thus this category of large birds probably also includes the Lappet-faced Vulture Torgos tracheliotus negevensis, (now fairly uncommon, but previously very numerous), the Golden Eagle Aquila chrysaetos, the Imperial Eagle Aquila heleiaca, the Steppe Eagle Aquila nipalensis, and possibly the Black or Verreaux’s Eagle Aquila verreauxii. The last mentioned bird has only been breeding in modern Israel in the last thirty-five years, but some ornithologists believe that it may have lived there in ancient times, since it is associated closely with the hyrax, its favorite prey.
‘Ozniyah: There is considerable doubt about the meaning of this word. Its meaning is basically derived from its position in the list of unclean birds, and this makes a type of vulture more likely than the osprey. Since the Black Vulture Aegypius monachus is slightly smaller than the lappet-faced vulture and the bearded vulture, this seems to be the most likely candidate. It probably represents eagles and buzzards of the same size as itself, that is, some of the eagles mentioned above. In modern Hebrew ‘ozniyah is the name for the lappet-faced and black vultures.
‘Ayit: There is general agreement that the word ‘ayit in the Bible is a word that includes in its meaning both eagles and vultures. However, it probably does not include smaller birds of prey, such as the hawk, sparrow hawk, or smaller falcons. In the contexts in which it occurs it is clear that carrion-eating birds of prey are meant, rather than all birds of prey. Therefore the English expression “birds of prey” is too inclusive, but the term “carrion birds” is probably more correct.
The word ‘ayit is usually taken to be derived from a Hebrew root meaning “to scream”, hence “the screamer”, and is obviously a bird in Genesis 15:11 and other passages. However, there are also scholars who relate ‘ayit to a different Hebrew root meaning “to attack greedily”.
Peres, a word derived from a Hebrew root meaning “to tear apart” or “to break”, probably refers to the Bearded Vulture or Lammergeir Gypaëtus barbatus, which looks much like an eagle. It probably represents a grouping of eagles and vultures slightly smaller than those mentioned above under nesher and would include the Black-breasted Snake Eagle (also called the Short-toed Eagle or the Black-chested Harrier Eagle) Circaetus gallicus (alternatively Circaetus pectoralus) and the Booted Eagle Hieraeetus pennatus, as well as one or two others.
Racham refers to something that is black and white. The position of the name in the list of unclean birds would indicate that it is a waterside bird. This narrows the choice to two possibilities, the Egyptian Vulture Neophron percnopterus and the Osprey Pandion haliatus. In modern Hebrew racham is the name for the Egyptian vulture.
The Egyptian vulture is smaller than the other vultures mentioned above. It has long, untidy, light orange-brown feathers on its neck and head, with a bare yellow face and yellow beak that is longer and less hooked than most vultures. The rest of the body and wings are white with black wing tips. In flight the body and the front half of the wings are white, with the wing tips and the back half of the wings black.
While this vulture does eat carrion, it is usually the scraps dropped by larger vultures, since its beak is not strong enough to tear skin and meat easily. It usually scavenges scraps on beaches or rubbish dumps and eats the eggs of ground-nesting waterside birds such as plovers, sandpipers, curlews, and others, which it breaks by knocking them with a large stone.
Aetos: This is the usual Greek word for any kind of eagle.
Aquila: This is the usual Latin word for any kind of eagle.
True eagles have feathers on the lower part of their legs, but vultures, snake-eagles, hawks, and others usually have no such feathers. Vultures have slightly longer beaks and longer necks than eagles, and their heads and necks are usually either bald or have sparse down covering them rather than proper feathers.
Griffon vulture: This is the largest of the Gyps vultures, having a wingspan of about 2.5 meters (8 feet), and weighing up to 10 kilograms (22 pounds). It has a thick hooked black beak. Its head and neck are covered in fine down, and it always looks as though it is frowning. It has a tuft of feathers on its back between its shoulders. The head, neck, and chest are gray and fawn, and its back is dark brown with darker feathers on the edges of its wings. When it is soaring, its body and the leading edges of its wings appear light brown with a broad dark band on the trailing edge of the wings. Like all true vultures, it has featherless legs.
Griffons live in fairly large groups and roost and nest together on high rock ledges, and, like most other vultures of large size, they have to wait until mid-morning when there is warm air rising up from the ground before they can fly. They then soar in spirals, going higher and higher.
They have very specialized eyes that enable them to see great distances. A proverb quoted in the Talmud says, “A vulture in Babylon sees a carcass in Israel.” They keep watch to find any dead or dying animals, and at the same time they keep track of other vultures flying nearby. They soar fairly slowly, without beating their wings. As soon as one stops spiraling and heads toward its prey, it gathers speed quickly in a shallow dive, still not beating its wings, but often reaching high speeds. The Hebrew name nesher may reflect the swishing sound made by its wings when it is flying this fast. Other vultures will notice this movement and will start to follow.
In African countries where both griffon and lappet-faced vultures live, griffons usually arrive at a carcass in fairly large numbers, with the lappet-faced vultures arriving in pairs. Often a dead cow will attract twenty griffons or more and perhaps four lappet-faced vultures. It is likely that this ratio was the case in ancient Israel too.
The griffons attack the stomach and other soft parts of the carcass and thrust their heads deep into the body to eat the liver and other soft organs before starting on the softer meat, eating “from the inside out.” They eat very quickly and can consume a kilogram (2 pounds) of meat in about two minutes. After gorging themselves it is difficult for them to fly, and they need to run and hop along the ground before getting airborne. If there is no obvious danger, they prefer to remain on the ground or to perch on logs or in nearby trees after eating.
Lappet-faced vulture: This vulture is almost as big as the griffon in terms of height and wingspan but has a lighter build. They live singly or in pairs in the Negev and roost and nest in the tops of flat-topped trees such as acacias. The lappet-faced vulture has a yellowish beak, which is thicker and stronger than that of the griffon, and this enables it to eat skin, sinews, and tough meat. The head, face, and neck are covered with bare red skin. The head and neck have thick wrinkles. The rest of the body is dark brown or black with white thighs and shoulders. When they are soaring they appear to be uniformly black except for a thin white streak on the leading edge of the wings, with the white thighs (usually referred to by bird watchers as their “white pants”) clearly visible.
At a carcass they feed “from the outside in,” tearing the skin and eating it before starting on the meat. Lappet-faced vultures are very aggressive and dominate the griffons at a carcass they are sharing. Although carrion is their main food, they also sometimes kill their own prey, mainly small mammals such as young gazelles or hares.
Black vulture: The black vulture, as its name suggests, is black all over apart from the bare head and neck, which are a bluish gray. When viewed from below it appears completely black.
Large eagles: The golden, imperial, and Verreaux’s eagles mentioned above are all very large and have a wingspan of at least 2 meters (6 feet). They are not mainly scavengers, but may occasionally join vultures at a carcass. Generally their prey is small mammals, such as baby gazelles, lambs, hyraxes, hares, and young ibexes, as well as occasional game birds such as partridges and doves.
Bearded vulture: Also known as the lammergeir, this bird is unique among vultures, as it has feathered legs like an eagle. It is smaller than the vultures mentioned above. Its head, neck, and body are an orange-brown, and it has a black stripe running from the back of its head, through its eye to the beak, where it ends in a short bristly black beard on both sides of the beak. Its back and wings are dark brown. In flight it is easily recognized by its coloring and its large diamond shaped tail. It usually feeds when other vultures have eaten, and it has the unique habit of carrying bones high into the air and then dropping them onto a large rock to break them so that it can eat the marrow and the bone fragments. It will use the same rock for this purpose for many years.
Both eagles and vultures are associated with large size and great strength. Especially important is their ability to fly great distances at high speed, without even beating their wings. Both Egyptian and Assyrian deities had the eagle or vulture as their symbol, and this, as well as their diet of meat, meant that these birds were “unclean” to the Jews. The famous mummy of Tutankhamen, the young Egyptian king, was found with a large collar made of gold and colored glass adorning his neck and shoulders, in the form of a flying vulture representing the goddess Nekhbet. The eagle in Scripture is also a symbol of protection, and in Deuteronomy the eagle is a metaphor for God.
As carrion-eating birds of prey, eagles and vultures symbolized death in battle, in which the corpses were not buried. They are listed among the unclean birds.
The vulture or eagle was a symbol of healthy, long life. In actual fact these birds can live for a great many years. One fairly reliable report from Austria refers to an eagle kept in captivity for 104 years. Some scholars relate the Hebrew association of long life and the eagle to the ancient Arabian myth about the phoenix, usually portrayed as some sort of eagle, which flew to the sun every five hundred years, was consumed by the sun’s fire, and emerged reborn from its own ashes.
By the time of the New Testament the eagle, besides the symbolism mentioned above, had also become a symbol of the power of the Roman Empire.
The context will usually indicate whether vultures or eagles are intended by the author. When there is reference to speed and swooping down on the prey, the eagle is intended, but when there is reference to eating dead bodies, the vulture is intended. When the text speaks of flying high or nesting in safety on high cliffs, either eagles or vultures fit the context.
Three linguistic situations are possible: a) Languages in which the same word is used for both vultures and eagles (for example, Lisu, Lahu, and other Tibeto-Burman languages). Here there is no need to differentiate between them, except where both Hebrew words appear together. b) Languages in which there are no generic words for vultures or eagles, but each individual subspecies has its own name (as with many southeastern Bantu languages). In these cases it is best to choose the biggest vulture or eagle for nesher and a slightly smaller one for peres. c) Languages in which there are two generic words, one for vultures and another for eagles (as is the case in English). Here the context will determine the choice.
Care should be taken in those contexts where the nest is referred to as high on a cliff face, since some species of vulture and eagle nest in trees. In these cases a cliff-nesting alternative should be chosen, even if it is a smaller bird of prey.
‘Ozniyah: Probably a word for the black vulture or a type of medium-sized eagle. An expression meaning “small vulture” is probably the best equivalent.
Another name for an eagle or vulture of similar size as the black vulture can be used in the lists of unclean birds for ‘ozniyah, or it can be included, along with peres, in a general expression covering both fairly large vultures and eagles.
‘Ayit: In languages that do not have a single word including both eagles and vultures, but where both types of bird are found, such as in Africa and the Middle East, it is better to use a simple phrase meaning “eagles and vultures.” A phrase such as “scavenging birds of prey,” or simply “vultures,” could also be used.
True vultures are not found in the Americas or Australasia, but a word for “buzzards,” or, in the case of the Americas, “condors” can substitute for “vultures.” Elsewhere a phrase such as “eagles that eat dead things” or a borrowed word can be used.
Peres: The bearded vulture is found in the mountainous regions of southern Europe, Central and South Asia, and eastern and southern Africa. The medium-sized short-toed eagle is found throughout Eastern Europe, the Middle East, and Africa. The booted eagle is found all over Europe, Asia, and Africa. Elsewhere, the name for a medium-sized vulture or eagle can be used to translate peres.
In Africa there are many vultures closely related to the griffon vulture, and the lappet-faced vulture is common in most areas of the African continent. The African griffons include the White-backed Vulture Gyps africanus(alternately Gyps bengalensis), which nests in trees, the Cape Vulture Gyps coprotheres, and Ruppell’s Vulture Gyps ruppelli. The local word for any of these would be a good equivalent in contexts where the text refers to vultures.
Griffons are also found in central and eastern Europe and on the Indian sub-continent. The condors of Latin America and California would be local equivalents. The Wedge-tailed Eagle Aquila audax of Australia would be an equivalent there.
Golden and imperial eagles are found in most of western Europe as well as Israel.
African equivalents of the golden and imperial eagles would be the Black or Verreaux’s Eagle Aquila verreauxii and the Martial Eagle Polemaetus bellicosus.
The Steppe Eagle Aquila nipalensis migrates across Israel to as far south as the northern parts of South Africa. It is also found in eastern Europe, Kazakhstan, Central Asia, and South Asia.
In North America the Bald Eagle Haliaeetus leucocephalus would be an equivalent in some contexts of the Hebrew nesher.
Translations of the Greek and Ge’ez 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)
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. )
The Japanese term shin-kō (信仰) was a newly coined word for the purpose of Bible translation but is used widely today beyond its Christian origin. Junko Nakai (in: The Bible Translator 2006, p. 115ff. ) explains: “There are many words either newly created or adapted to introduce new Christian concepts distinct from the established religious ones. An example is the Sino-Japanese noun, shin-kō, as the equivalent of pistis “faith.” The existing term for “belief” or “trust” was mainly the Sino-Japanese noun, shin, often used as the stem of a verb, shin-zu ‘believe.’ The term shin-kō, formed by adding another verb aogu, to ‘look up’ with respect, or to ‘ask,’ in native Japanese, read as kō in Sino-Japanese, did exist, but not in wide use. (…) This word was used in Buddhist scriptures, but read as shin-gō in early days. During the process of translating the Bible, the Chinese compound written in the same Chinese characters (信仰) but read as shin-kō establishes itself as the term denoting Christian ‘faith.’ Later it comes to be recognized as the new term denoting ‘faith’ in general in a wider religious context. This fact attests to the impact of Bible translation on the development of modern Japanese language.”
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).
In Hungarian Sign Language “faith” is translated with a sign that refers to the gesture of clinging to God, which expresses a certainty in things unseen (see Hebrews 11:1). (Source: Jenjelvi Biblia and HSL Bible Translation Group)
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