In the instances where the Greek New Testament says Christos Iēsous (Χριστὸς Ἰησοῦς) rather than the more common Iēsous Christos and English translations typically translate as “Christ Jesus,” the Bokyi translation says Jisos Karâs or “Jesus Christ.”
“Bokyi is a rather small language in the Cross River State of Nigeria. In one Bokyi village named Bansan the oldest man’s name is Otu Obyi. There is another man in another Bokyi village named Obyi Otu. Even though these two men share the same names every Bokyi person knows that they are two different people because of the order in which their names are used.
“If you are a translator and your language uses this same method of naming people, you can not sometimes write Jesus Christ in your translation and sometimes write Christ Jesus, and still refer to the same person. It will refer to two different people. You should always write Jesus Christ or Christ Jesus, but not both. You will have to decide which order is the most natural in your language.”
“Timothy” is the anglicized form of Timotheus, meaning “honoring God,” “honored of God,” “worshiping God,” “valued of God.” (Source: Cornwall / Smith 1997 )
It is translated in American Sign Language with a sign that combines the signs for the letter T and “young,” referring to 1 Timothy 4:12 et al. (Source: Ruth Anna Spooner, Ron Lawer)
“Timothy” in American Sign Language, source: Deaf Harbor
All the letters by Paul start with the same expression in Wichí Lhamtés Güisnay with the same expression: Amtena ipuhfwas or “It has been time but now it is.”
Bill Mitchell (in Omanson 2001, p. 437) explains: “Languages have their own ways of marking different genres. When the Wichí of Argentina send a message by way of a third person it begins with a particular expression, which, if taken literally, would say: ‘it has been time but now it is.’ It may not communicate a whole lot in English, but it is indispensable in Wichí. In the Wichí New Testament the letters of Paul begin with this word.”
The Greek that is typically translated as “will” in English is translated in Warao as obojona, a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. .) See other occurrences of Obojona in the Warao New Testament.
In Mairasi, it is translated with “throat.” (Source: Enggavoter 2004)
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: Ruth Anna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The following is a contemporary stained glass window from the Messiah Episcopal Church in St. Paul, Minnesota by Peter Dohmen. Individual glass pieces were made in Germany in accordance with Dohmen’s design, using a technique first developed by Irish monks in the 9th and 10th centuries.
“This window is dedicated to St. Paul, the great apostle and missionary, for whom our city is named. At the top of the window is a ship which symbolizes the many missionary journeys of Paul — the Church is our ship, which carries us over the way of life. In the lower section we see Paul on the road to Damascus when he saw a great light and heard our Lord’s voice, which called him to discipleship.”
Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including the addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)
In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”
Following are a number of back-translations of Colossians 1:1:
Uma: “This letter is from me, Paulus, who was raised/lifted by God to become a messenger [apostle] of Kristus Yesus according-to / following his will, and from Timotius, our one-faith relative,” (Source: Uma Back Translation)
Yakan: “This letter is from me, Paul and from our (incl.) sibling Timoteo. From the desire/will of God, I was commissioned by Isa Almasi being commanded to proclaim/preach his message.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for me Paul, and our (incl.) brother Timothy, we send our greetings to you there. I am an apostle sent by Jesus Christ because it was what God wanted.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I am Pablo who am an apostle of Cristo Jesus according to what God wanted. My companion here is our sibling/cousin (henceforth brother) Timoteo.” (Source: Kankanaey Back Translation)
Tagbanwa: “Our (excl.) siblings in believing there in Colosas, there-(with-you) is our (excl.) letter, I Pablo who am an apostle of Cristo Jesus according to the determined-plan of God, and Timoteo who is also our sibling in believing. I am writing to you who are now united/tied-together with Cristo, you who have now been separated out by God as his people now, who truly believe/obey this Cristo. I am praying that hopefully with you always is the grace/mercy and peace of mind/inner-being which God our Father gives.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I am Paul, whom God appointed to be a representative of Jesus Christ. Along with our brother Timothy.” (Source: Tenango Otomi Back Translation)
Aguaruna: “It’s me. I am Paul. I am the one sent by Jesus Christ, because God said ‘do thus.’ Timothy, Jesus’ follower, he is also with me.” (Source: Larson 1998, p. 149)
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