The Greek that is translated into English as “crucify” is translated in various ways:
Naro: xgàu or “to stretch” (as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches.) (Source: Gerrit van Steenbergen)
Yatzachi Zapotec: “fasten him to the cross” (source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Noongar: “kill on a tree” (source: Warda-Kwabba Luke-Ang)
Apali: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: “to die and rise again”)” (source: Martha Wade)
In British Sign Language it is signed with a sign that signifies “nails hammered into hands” and “arms stretched out.” (Source: Anna Smith)
“Crucify” or “crucifixion” in British Sign Language (source: Christian BSL, used with permission)
Following is a painting by Wang Suda 王肅達 (1910-1963):
Housed by Société des Auxiliaires des Missions Collection – Whitworth University
(click image to enlarge)
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Click or tap here to see a short video clip showing how crucifixion was done in biblical times (source: Bible Lands 2012)
Following are a number of back-translations of Galatians 3:1:
Uma: “You are indeed stupid, Galatian relatives! Why do you allow people to deceive you, with the result that you no longer follow the true teaching! My teaching to you the other day [lit., yesterday] was very clear, explaining the purpose of Yesus Kristus dying on the cross.” (Source: Uma Back Translation)
Yakan: “You people of Galatiya, you are really dull/slow/dense! (babbal pahãp) Why do you listen to the people who command/tell you to follow/obey the law written by Musa? Is it that my teaching to you was not clear that Isa Almasi died on the post so that your sins can be done away-with/wiped-out?” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for you people of Galatia, it’s as if you don’t know how to think. I am really surprised at you. Why do you listen to people who want you to obey the Law of Moses? My teaching to you was very clear about what Jesus did for us by means of His death on the cross.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Oh confound you (exp. of exasperation/rebuke) from-Galacia! It’s as if you have no minds! It-is-evident that someone has confused (lit. dizzied) you so you will be-led-astray by wrong (lit. strange) teaching. Why? We (excl.) certainly made-clear to you concerning the death of Jesu Cristo on the cross.” (Source: Kankanaey Back Translation)
Tagbanwa: “What, are you Galatians stupid? Maybe you’re out-of-your-minds/crazy! I am really beaten as to why you bother with those who are agitating your minds/thinking when you have already fully-grasped the significance of this death of Jesu-Cristo on the cross.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen you inhabitants to the land of Galatia. It seems like you are without sense. How come you let yourselves be deceived and not believe the word which is true? In your very presence I spoke the word about that Jesus Christ was nailed to the cross. Have you forgotten now?” (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.”
The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator1993, p. 401ff. ) illustrates this:
“In Matthew’s account of the birth of Jesus Christ, Joseph is told that when Mary gives birth to a son ‘you will name him Jesus, because he will save his people from their sins’ (1:21). This name is a Greek transliteration of the Hebrew name [Yeshua (יֵשׁוּעַ) which is a short form of a name meaning] ‘the Lord [Yahweh] saves.’ The name is very significant and is in itself especially dear to Christians around the world. (…) Unquestionably great importance is attached to the name of Jesus by Christians of all persuasions and backgrounds.”
While Iēsous (pronounced: /i.ɛː.suːs/) is transliterated as “Jesus” (pronounced /ˈdʒiːzəs/) in English (but was translated as “Hælend” [the “healing one”] in Old English — see Swain 2019) it is transliterated and pronounced in a large variety of other ways as well, following the different rules of different languages’ orthographies, writing systems and rules of pronunciation. The following is a (partial) list of forms of Jesus in Latin characters: aYeso, Azezi, Cecoc, Chesús, Chi̍i̍sū, Ciisahs, Ciise, Ciisusu, Djesu, Ɛisa, Ƹisa, Eyesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, ꞌGiê‑ꞌsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisus, Hisuw, Ià-sŭ, Iesen, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ié:sos, Ihu, Iisus, Iisussa, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, İsa, I’sa, Isiso, Isõs, Ísu, Isus, Isusa, Iisussa, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesuse, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesuo, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, Jisaso, Jisesi, Jisɛ̀, Jisos, Jisọs, Jisɔs, Jisu, Jiszs, Jizọs, Jizɔs, Jizọsi, Jizọsu, Jòso, Jusu, Jweesus, Ketsutsi, Njises, Sesi, Sisa, Sísa, Sisas, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yēēsu, Yehsu, Yëësu, Yeisu, Yeisuw, Yeshu, Yeso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezwii, Ziizɛ, Zisas, Zîsɛ, Zjezus, Zozi, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, ᒋᓴᔅ, Հիսուս, ᏥᏌ, ኢየሱስ, ያሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, ພຣະເຢຊູ, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ພຣະເຢຊູ, ယေရှု, ઇસુ, जेजू, येसु, เยซู, យេស៊ូ, ᱡᱤᱥᱩ, ယေသှု, యేసు, ᤕᤧᤛᤢ᤺ᤴ, އީސާގެފާނު, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, ଜୀସୁ, يَسُوعَ,ㄧㄝㄙㄨ, YE-SU, ꓬꓰ꓿ꓢꓴ, 𖽃𖽡𖾐𖼺𖽹𖾏𖼽𖽔𖾏, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your device does not have the correct fonts installed).
Click or tap here to read more.
In some languages the different confessions have selected different transliterations, such as in Belarusian with Isus (Ісус) by the Orthodox and Protestant churches and Yezus (Езус) by the Catholic church, Bulgarian with Iisus (Иисус) by the Orthodox and Isus (Исус) by the Protestant church, Japanese with Iesu (イエス) (Protestant and Catholic) and Iisusu (イイスス) (Orthodox), or Lingala with Yesu (Protestant) or Yezu (Catholic). These differences have come to the forefront especially during the work on interconfessional translations such as one in Lingala where “many hours were spent on a single letter difference” (source: Ellington, p. 401).
In Literary and Mandarin Chinese where transliterations of proper names between the Catholic and Protestant versions typically differ vastly, the Chinese name of Jesus (Yēsū 耶稣) remarkably was never brought into question between and by those two confessions, likely due to its ingenious choice. (Click or tap here to see more).
The proper name of God in the Old Testament, Yahweh (YHWH), is rendered in most Chinese Bible translations as Yēhéhuá 耶和華 — Jehovah. According to Chinese naming conventions, Yēhéhuá could be interpreted as Yē Héhuá, in which Yē would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, Yē 耶 would be the family name of Jesus and Sū 稣 would be his given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, Jehovah, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church (see Wright 1953, p. 298).
Moreover, the “given name” of Sū 稣 carries the meaning ‘to revive, to rise again’ and seems to point to the resurrected Jesus. (Source: J. Zetzsche in Malek 2002, p. 141ff., see also tetragrammaton (YHWH))
There are different ways that Bible translators have chosen historically and today in how to translate the name of Jesus in predominantly Muslim areas: with a form of the Arabic Isa (عيسى) (which is used for “Jesus” in the Qur’an), the Greek Iēsous, or, like major 20th century Bible translations into Standard Arabic, the Aramaic Yēšūaʿ: Yasua (يَسُوعَ). (Click or tap here to see more.)
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
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 ).
Some languages have additional “TAZI” editions (TAZI stands for “Tawrat, Anbiya, Zabur, and Injil” the “Torah, Prophets, Psalms and Gospel”) of the New Testament that are geared towards Muslim readers where there is also a translation in the same language for non-Muslims. In those editions, Isa is typically used as well (for example, the Khmer TAZI edition uses Isa (អ៊ីសា) rather than the commonly used Yesaou (យេស៊ូ), the Thai edition uses Isa (อีซา) rather than Yesu (เยซู), the Chinese edition uses Ěrsā (尔撒) vs. Yēsū (耶稣), and the English edition also has Isa rather than Jesus.)
In German the name Jesus (pronounced: /ˈjeːzʊs/) is distinguished by its grammatical forms. Into the 20th century the grammatical rules prescribed a unique Greek-Latin declination: Jesus (nominative), Jesu (genitive, dative, vocative), Jesum (accusative), from which today only the genitive case “Jesu” is still in active use. Likewise, in Seediq (Taroko), the morphological treatment of “Jesus” also occupies a special category by not falling under the normal rule of experiencing a vowel reduction when the object-specific suffix an is added “since it was felt that the readers might resent that the name has been changed that drastically.” (Compare Msian for “Moses” (Mosi) as an object, but Yisuan for “Jesus” (Yisu).) (Source: Covell 1998. p. 249)
In Lamba the name ŵaYesu consists of a transliteration Yesu and the prefix ŵa, a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one Jesus, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff. )
In virtually all sign languages, “Jesus” is signed with the middle finger of each hand pointing to the palm (or wrist) of the other in succession (signing the nails of the cross). In the context of Bible translation this has been pointed out as theologically problematic since the “semantic connections of the original name Jesus do point towards ‘salvation,’ they do not naturally lead to crucifixion.” (Source: Phil King in Journal of Translation 1 (2020), p. 33ff.)
Following is the oldest remaining Ethiopian Orthodox icon of Jesus from the 14th or possibly 13th century (found in the Church of the Saviour of the World in Gurji, Ethiopia). As in many Orthodox icons, Jesus’ right hand forms the Greek letters I-C-X-C for IHCOYCXPICTOC or “Jesus Christ.” Another interpretation of the right hand is that it shows three fingers pointing to the Trinity, while the two other fingers point to Jesus’ two natures.
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 style of the following drawing of Jesus by Annie Vallotton is described by the artist as this: “By using few lines the readers fill in the outlines with their imagination and freedom. That is when the drawings begin to communicate.” (see here )
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
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 Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
The tone of the whole verse—and of the whole section, for that matter—is one of unbelief. It is unthinkable to Paul that the Galatians have changed so quickly. The only explanation possible is that they have gone out of their minds!
Foolish (New American Bible “senseless,” New English Bible “stupid,” Jerusalem Bible “mad”) puts the emphasis not on natural stupidity but on failure to use one’s mental and spiritual powers.
A vocative expression such as You foolish Galatians! may be both grammatically awkward and misleading in sense. It might mean, for example, that all the people in Galatia were stupid, which, of course, is not what Paul means. He is addressing particular Galatians and he is saying that they are “not using their heads” or “not thinking right.” It may be necessary, therefore, to say in some languages “You Galatians are not thinking right,” or “… not using your minds as you should.” In some languages the meaning of foolish is expressed idiomatically, for example, “you have lost your heads,” “your minds have left you,” or “your heads are empty.”
Who put a spell on you? (literally, “who has bewitched you?”) is a rhetorical question, and the “who” probably refers to the same people spoken of in 1.7. The emphasis here, however, is not on who did the bewitching, but on the fact that the Galatians are indeed bewitched (New English Bible “You must have been bewitched”). The word “bewitched” itself suggests the use of magic, particularly the casting of a spell through the use of the evil eye. The belief that one person could cast a spell over another is common in many parts of the world, but one must not deduce from this statement that Paul believed in magic. He is more likely using “bewitched” in a metaphorical sense, and he probably means by it “to pervert,” “to lead astray,” or “to confuse the mind.” The form of the question Who put a spell on you? might seem to focus attention upon the individual responsible for bewitching the Galatians. Since, however, the focus is upon the condition of the Galatians and not upon who caused the trouble, it may be better to change the question into a statement, for example, “You are indeed bewitched,” “You certainly must have been bewitched,” or “Someone must have certainly put a spell upon you.”
Before your very eyes is a part of a dependent clause in the Greek, and while most translations retain the original form, Good News Translation makes the clause into a separate sentence. The whole expression is metaphorical and describes the familiar practice of making public announcements by means of bills or posters. In this case the announcement is “the death of Jesus Christ on the cross.”
The final sentence in this verse is related to the preceding as a reason for Paul’s having concluded that the Galatians had been bewitched. It may be important in some languages to indicate this connection by rendering the final sentence as “How could this have happened, since before your very eyes you had a clear description…?”
It may, however, be quite difficult to employ a more or less literal translation of this final sentence in verse 1, for it is rare that one can speak of “having a clear description.” Since it was Paul himself who had described the death of Jesus Christ, it may be better to say “since I described to you so clearly how Jesus Christ died on the cross.” The form of the Greek participle referring to the death of Jesus Christ is perfective; it indicates something which took place in the past but which has present implications. One may therefore wish to use some such form as “how Jesus Christ has died on the cross.” In some languages, however, the cross must be interpreted not simply as the location of Christ’s death but as the means of it. Therefore one may need to say “how Jesus died by means of the cross,” or “how people caused Jesus Christ to die by means of a cross.”
Whether one employs a definite or indefinite article to go with the term corresponding to cross depends largely upon the syntactic requirements of the receptor language in question. In some languages it may be necessary to say “a cross.” However, since this letter is part of a much larger text (the entire New Testament), it may seem quite appropriate in other languages to use a definite article and therefore translate “the cross,” in the sense that the particular cross on which Jesus Christ dies is identified by the larger context.
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Galatians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .
We are justified by believing, not by obeying the law
In this section, Paul contrasted “doing” and “believing.” He began by rebuking the Galatians because they had forgotten something. They had forgotten that they had been made right with God (justified) and had received the Holy Spirit by believing. They should not then begin to do/obey the law to be made right with God.
Being made right with God (justification) has always been an issue of believing. Abraham himself was justified because he believed. People who are Abraham’s children are those who believe. They are the ones who are blessed. People who try to be made right with God by obeying the law are cursed, because no one can obey the entire law.
Paul wanted the Galatians to change their ways. He was convinced that if they thought about their actions and understood the truth, they would change.
Some other examples for a heading for this section are:
Justification by Law or by Faith? (NET Bible) -or-
Law or Faith
Paragraph 3:1–5
This paragraph contains the strongest rebuke in the book of Galatians. (It is perhaps the strongest rebuke in the whole New Testament.) Paul rebuked the Galatians using several rhetorical questions. He used these rhetorical questions to tell the Galatians that he was very unhappy with them. He was unhappy because they had turned away from believing/trusting in Christ.
3:1
In Greek, 3:1a–c is one sentence. This whole sentence is a rhetorical question. For example:
You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? (New American Standard Bible)
Most English versions are like the Berean Standard Bible and divide 3:1a–c into several sentences. For example:
You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. (New International Version)
In some languages, it may be more natural to change the order of the clauses in this verse. For example:
1a You foolish Galatians! 1c Before your very eyes Jesus Christ was clearly portrayed as crucified. 1b Who has bewitched you? -or-
1b Who has bewitched you, 1a you foolish Galatians? 1c Before your very eyes Jesus Christ was clearly portrayed as crucified.
3:1a
O foolish Galatians: The Greek word that the Berean Standard Bible translates as O has several functions. One of its functions is to introduce a rebuke. Paul used this word to introduce his rebuke of the Galatians believers because they began to follow the law.
Many English versions do not translate this word. Instead, they use an exclamation point to show that Paul began to rebuke the Galatians. They also supply the pronoun “you.” For example:
You foolish Galatians! (New International Version)
Many English versions do not show that 3:1a–c is a rhetorical question until 3:1b. However, it is also possible to translate 3:1a as a rhetorical question. For example:
Are you Galatians foolish/mad?
foolish: The Greek word that the Berean Standard Bible translates as foolish refers to someone who can think, but who fails to do so. It is the opposite of the word “wise.” Paul used this word to show the Galatians that they were not thinking clearly. They had allowed themselves to be misled. They had accepted false teaching without properly thinking about the consequences.
Some other ways to translate this word are:
fools -or-
crazy/mad -or-
stupid (Contemporary English Version) -or-
lost your heads/minds
3:1b
Who has bewitched you?: This is a rhetorical question. Paul used this rhetorical question to rebuke the Galatians for their wrong thinking. Their thinking was so wrong that it was as if they were bewitched. (See an explanation of the word bewitched below.)
Some ways to translate this rebuke are:
• As a rhetorical question. For example:
Who put a spell on you? (Good News Translation) -or-
What magician has cast an evil spell on you? (New Living Translation (1996)) -or-
Why did you allow people to deceive/trick you?
• As a statement followed by a rhetorical question. For example:
You permitted someone to bewitch you. Why did you do that?
• As an exclamation. For example:
You should not have allowed someone to trick you!
Use whichever form is most natural in your language to rebuke someone for wrong thinking.
bewitched: The Greek word that the Berean Standard Bible translates as bewitched refers to putting a magical spell or curse on someone. The Galatians were turning away from the true gospel. It was as if someone had put a magical spell or curse on them. This word can also refer to someone who is “misled” or “deceived.”
Some other ways to translate this word are:
put a spell/curse on -or-
deceived -or-
blinded
The Galatians did not literally have a curse or spell put on them. If the people who read your translation understand the word bewitched only in its literal meaning, you should not use it. Instead, look for a way to translate the idea of being misled or deceived.
3:1c
Before your very eyes: This phrase refers to the time when Paul personally preached to the Galatians. His message about Christ’s death was so clear that it was as if they had actually seen Christ on the cross before/with their own eyes.
Some other ways to translate this phrase are:
?it was as if you had seen it? with your eyes -or-
Jesus Christ’s death was made as clear to you as if you had seen a picture (New Living Translation (2004))
Jesus Christ was clearly portrayed as crucified: The Greek verb that the Berean Standard Bible translates as clearly portrayed can refer to a public poster. On this poster, information was written or even painted so that everybody could go and look at it.
Paul used this phrase in a metaphorical way to refer to his preaching. He explained Christ’s crucifixion in detail. It was as if the Galatians had been there and could see it.
This clause is passive. Some ways to translate it are:
• Use a passive clause. For example:
You…were told very clearly about the death of Jesus Christ on the cross. (New Century Version) -or-
Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross (New Living Translation (2004))
• Use an active clause. For example:
I told you exactly how Jesus Christ was nailed to a cross. (Contemporary English Version) -or-
I clearly explained to you how Jesus Christ died on a cross.
Not only did the Galatians understand how Christ was crucified, they had understood the purpose of Christ’s death. Christ’s death was the means of their being made right with God. It may be necessary to make this explicit. For example:
I clearly explained how Jesus Christ was crucified, and the reason why he was crucified.
as crucified: This phrase refers to Christ being nailed on a cross and dying.
This phrase is also passive. Some ways to translate it are:
• Use a passive. For example:
was nailed to a cross (Contemporary English Version) -or-
was killed on a cross
• Use an active clause. For example:
how they nailed Jesus Christ on a cross -or-
how they killed Jesus Christ
General Comment on 3:1c
In Greek, 3:1c is a part of the rebuke and rhetorical question that begins in 3:1a. The Berean Standard Bible translates 3:1c as a statement. But in some languages, it may be natural to translate 3:1c as a rhetorical question. For example:
Wasn’t Christ Jesus’ crucifixion clearly described to you? (God’s Word) -or-
I clearly explained to you how they nailed Jesus Christ to a cross, did I not? ?It was as if you had seen it? with your own eyes.
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