11In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will,
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 reader of the letter). The Tok Pisin translation uses the exclusive form, though.
Source: SIL International Translation Department (1999)
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)
Following are a number of back-translations of Ephesians 1:11:
Uma: “God made all [kinds of] things according to his desire and his own decision. From the beginning of the creating of the world he chose us and he had already made certain beforehand that we were the ones who become his portion from our connection with Kristus.” (Source: Uma Back Translation)
Yakan: “All that God has done he did because that was what he wished and that is what he planned. So then, because that was his plan, we (excl.) were chosen by him to become his people because we (excl.) have become-one with Almasi. This was his plan since the beginning of time already.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Everything that God is doing, it is the fulfillment of His purpose and His desire. And because it was His purpose, He chose us (excl.) the Jewish believers, so that we might become His subjects who would become one with Christ. This was His purpose that He decided on long ago before anything was created. And as for us, the Jews who were the first to believe in Christ, the reason He chose us is because it was His desire that by means of us, He who is very powerful, would be praised.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “All that happens, it is according to the original plan of God, and so also was his choosing us (excl.) so that we (excl.) would become his people because of our (excl.) being joined-to/belonging-to Cristo. That’s what he decided since the first” (Source: Kankanaey Back Translation)
Tagbanwa: “This being united/tied-together of ours to Cristo is from where it comes that we also be graced with salvation/freedom in the future. From the distant past he had already chosen us that he would give us this good. This is indeed according to his determined-plan, he who determines everything in harmony with the good counsel which is his will.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All that which was determined to be done by God is what is done by him. And very long ago God determined that all those who walk with Christ, all of us will see the good which God gives.” (Source: Tenango Otomi Back Translation)
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
Click or tap here to see the rest of this insight.
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kokoro (みこころ) or “will (of God)” in the referenced verses. Two verses (Ezra 10:11 and Ephesians 1:9) use mi-mune (みむね) with the same honorific prefix and meaning.
Click or tap here to see the rest of this insight.
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kuchi (御国) or “kingdom (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
As the Hdb|fig:Table_EPH1-3.jpg representation of the Greek text shows, “in him” (immediately after “on earth”) are the last two words of verse 10; verse 11 begins with the relative phrase “in whom.” Thus verse 11 forms a parallel with verse 7a (“in whom we have”) and also with verse 13 (“in whom you were sealed”).
Verse 11 in Greek begins “In whom also we were selected.” The prepositional phrase “in him, in whom” refers to Christ, and the meaning is “in union with Christ.” So Good News Translation translates God chose us to be his own people in union with Christ. The first decision to be made is whether us here is inclusive or exclusive. Obviously in verse 12 “we who had already hoped in Christ” is exclusive (that is, it does not include the readers), and the construction of the Greek text would indicate that this us in verse 11 is also exclusive, since the thought goes on without a stop to the end of verse 12. It may be argued, however, that the author did not consciously make a distinction between “we” and “you” until verse 12, and that the us here in verse 11 is inclusive (as in the parallel “we have” in verse 7). Revised Standard Version, Translator’s New Testament, New International Version, take the “we” here to be exclusive (also Beare), and this would seem to be in closer agreement with the Greek text (see Bible de Jérusalem).
The verb translated “choose” is used only here in the New Testament; it is formed from the noun meaning “lot” and so means “to choose by lot.” The idea derives from the Old Testament concept of the people of Israel being chosen by Yahweh to be his people (compare Deut 9.29; 32.9-10; Psa 74.2). There are those who take the Greek passive participle here to mean “we have received the lot/portion (from God),” but it seems better to take it to mean “we were made God’s portion/lot.” The emphasis is that the initiative and action are God’s alone: he made us his people (Revised Standard Version “have been … appointed” in verse 12).
Chose us … in union with Christ: the phrase “in whom also we were selected” may involve a number of complications in translation. In the first place the introductory phrase “in whom” must refer to Jesus Christ, and it may be possible to introduce this as a type of causative relationship, for example, “because of our being united with Christ.” It may, however, be impossible to use a passive expression such as “we were selected,” since this might imply that God was not involved in the process. God is obviously the agent of so many other events in this context that to use the passive might imply in some languages that some other person or instrumentality was involved. Therefore, it may be best to translate “in whom also we were selected” as “because of our being united with Christ God selected us” or “… chose us.” It is particularly important to indicate in the use of the term “choose” that this is a choice for a particular purpose, namely, “to become his people.” One must avoid any expression which would merely imply favoritism or God making an exception of us.
The thought of God’s initiative is reinforced by the following clause “having been predestined according to the purpose of the one who accomplishes all things according to the decision of his will” (Hdb|fig:Table_EPH1-3.jpg). Good News Translation restructures this lengthy and complex participial phrase with the last half of the verse, because of his own purpose, based on what he had decided from the beginning, and the opening clause of the verse, All things are done according to God’s plan and decision. For the verb “predestine” see Eph. 1.5. “Purpose” translates a noun which is related to the verb “he purposed” in verse 9c. “Accomplishes” translates a Greek verb meaning “to work, to realize, to make effective” (see 1 Cor 12.6, and see the verb also in Col 1.29). The final clause “according to the decision of his will” is like verse 5b and verse 9b, “Decision” translates a word used of God in Luke 7.30; Acts 2.23; 20.27; according to the context it may mean “plan, purpose.” “Will” translates the word represented by purpose in verse 5b. If any distinction is sought between the two, the first one expresses the idea of “purpose and deliberation,” while the second one denotes “will” alone (so Abbott).
In a number of languages it is necessary to restructure considerably the expression “having been predestined according to the purpose of the one who accomplishes all things according to the decision of his will.” This has been done in Good News Translation and needs to be done in most languages, since the various phrases referring to God’s purpose and plan seen to be heaped one on top of another. In the first place, it is often necessary to change the passive expression “having been predestined” into an active one, for this predestination can only be related to God. Therefore one may translate “having been predestined” as “God planned ahead of time” or “God decided before it happened.” The phrase “according to the purpose” may be rendered as “that is how God planned.” The statement “the one who accomplishes all things according to the decision of his will” must in most languages be made quite specific. That is to say, one must indicate that this is “God” who accomplishes all things or “does all things.” The phrase “according to the decision of his will” may accordingly be rendered as “that is just as God decided he wanted to do it.” It is extremely useful to break up this complex series of phrases and to restructure the statement more or less in terms of the manner in which the Good News Translation text has done it.
Verse 12 begins “for us to be…” (Hdb|fig:Table_EPH1-3.jpg), which indicates the purpose of God’s choosing us; this construction is identical with the one in verse 4 (“for us to be holy…”). Good News Translation restructures this expression of purpose as Let us, then. “For the praise of his glory” is similar to verse 6a “for the praise of the glory of his grace.” See Good News Translation, Let us … praise God’s glory! The following participial phrase “(the ones) who had already hoped in Christ” is in apposition to “us”; that is, it explains precisely who is meant by “us”; see Good News Translation, who were the first to hope in Christ. It seems obvious that there is a contrast between the “we” of verse 12 and the “you” of verse 13; most take verse 12 to refer to Christians of Jewish origin, people “who had already hoped” in the Messiah. The compound verb “to hope before” occurs only here in the New Testament; it may mean “we (Jews) hoped in the Messiah before you (Gentiles) did,” or (so Robinson; Jerusalem Bible) “we (Jews) hoped in the Messiah before he came.”
One of the most difficult terms in the New Testament to translate adequately is hope, since it involves a number of related elements of meaning. First, there is a time period, implying the component of “wait.” But the element of waiting is one in which patience is obviously an important element. There is also the expectation that the result of one’s patient waiting will be something good. Therefore, in some languages the equivalent is “to look forward with patience to something good.” Verse 12 may then be translated as “we who were the first to look forward to Christ should praise God’s glory.” It may, however, be very difficult in some languages to speak of “God’s glory” if the term “glory” simply means “brilliant” or “shining.” This would make God out as simply some bright object. The closest equivalent for God’s glory may be “how wonderful God is,” and this type of clause goes well with a term such as “praise.”
It is to be noticed that Revised Standard Version has thoroughly restructured the two verses, making the whole sentence clear and intelligible; it has not followed the Greek order of words in verses 11-12.
Many translators will find that they can translate this passage only after they have written out a series of short sentences that show clearly all the events and the participants in those events, as well as the relations between them. The result will be something like this:
(1) God chose us to be his own people in our union with Christ.
(2) He had decided to do this previously because that was his purpose.
(3) It is because God plans it and decides to do it that all things are done.
(4) God did this so that we should praise his greatness (or, glory).
(5) We were the first to hope in Christ.
Translators will then construct a clear sentence or a series of sentences in their own language. They should use the structures of their own language, but they may get some ideas from what Good News Translation has done in English.
The Good News Translation restructuring is as follows: All things are done according to God’s plan and decision represents Hdb|fig:Table_EPH1-3.jpg “the one who accomplishes all things according to the decision of his will”; God chose us to be his own people in union with Christ represents “in whom also we were selected”; because of his own purpose, based on what he had decided from the very beginning represents “having been predestined according to the purpose”; Let us, then … praise God’s glory represents “for us to be for the praise of his glory”; and who were the first to hope in Christ represents “who had already hoped in Christ.”
Quoted with permission from Bratcher, Robert C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Ephesians. (UBS Handbook Series). New York: UBS, 1982. For this and other handbooks for translators see here .
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