scripture

The Greek that is translated “scripture” or “scriptures” in English is translated as “God’s word which people wrote” in Guerrero Amuzgo (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125) and “paper writings” in Copainalá Zoque (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.).

While the term “Bible,” often used as a synonym, does not appear in the Bible itself, there’s an interesting translation of that word in Dehu. Missionaries had translated “Bible” as “Container of the Word” until they realized that this was also used for “penis sheath.” (Source: Clifford 1992, p. 87)

For other translations of scripture see all scripture is inspired by God and examined the scriptures.

complete verse (Galatians 4:30)

Following are a number of back-translations of Galatians 4:30:

  • Uma: “But what is written in the Holy Book? It is written like this: "Expel that woman who is a slave, along with her child! For the child of a slave is not allowed to receive the inheritance of his father together with the child who was born from the woman who is not a slave."” (Source: Uma Back Translation)
  • Yakan: “But what does the holy-book say? The holy-book says, ‘Cause-to-leave/send-away the slave woman and her child because there is no inheritance given to the slave’s child. All the inheritance belongs to the child of the not slave woman.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And what is the advice of the written word of God? There is a written word of His which says, ‘Cause the slave woman and her son to go away, because the child of the slave, it’s not possible that he be the possessions of his father. The only one who can come to own these is the son of the woman who was not a slave.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But let us remember what God caused-to-be-written which says, ‘Cause-to-leave that slave and that child of hers, because it is not possible for the child of a slave to join-in-inheriting what the child of the non slave will inherit.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But it says in the writing, ‘Send away now that woman who is a slave, and also her child. Because as for that child of the slave, it certainly isn’t possible/acceptable that he inherit along with that child of the one who is not a slave.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But you know what is written in the Holy Book, that it says: ‘The woman who is a servant will be thrown outside along with her son. Because that son will not have a part in what is inherited by the son of the woman of the house.'” (Source: Tenango Otomi Back Translation)

Japanese benefactives (oidashite)

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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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, oidashite (追い出して) or “chase out” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Galatians 4:30

The connective but at the beginning of this verse marks Paul’s alternative to the persecution mentioned in the previous verse (compare Phillips “yet”).

For languages in which one cannot speak of the scripture or “the Hebrew Scriptures” (equivalent to the Old Testament) saying something, it may be possible, as in many other contexts, to read “But what does one read in the Scriptures?” or “… the Holy Writings?”

The quotation itself is from Genesis 21.10 and consists of the words of Sarah to Abraham, asking him to do something either because of Ishmael’s hostility towards Isaac or because of his inheriting along with Isaac. Paul quotes from the Septuagint, as is his usual practice, but he makes certain innovations. While the Septuagint ends with “will not inherit with my son Isaac,” Paul changes this to “will not inherit with the son of the free woman.” This should not bother us, for biblical writers frequently made adaptations in their quotations to suit their particular purposes. One should also remember that at that time very few copies of Scripture were available, and most quotations were made from memory, thus allowing a certain degree of freedom in rendering the meaning of a quotation rather than a strictly literal repetition of its words.

In place of Send the slave woman and her son away, it may be more appropriate in a number of languages to translate as “Banish the slave woman and her son,” or “Make the slave woman and her son go away.”

The phrase will not have a part of the father’s property is literally “will not inherit.” As employed by Paul in this context, “inherit” is used in the sense of receiving what God has promised. For translating this word, see the comments on Galatians 3.18,29; 4.1, 7. One must translate in some languages “the son of the slave woman must not have any of the father’s property; it is to go to the son of the free woman,” or “… the son of the father’s wife who is not a slave.”

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 .