Apali: “God’s one with talk from the head” (“basically God’s messenger since head refers to any leader’s talk”) (source: Martha Wade)
Michoacán Nahuatl: “clean helper of God” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Noongar: Hdjin-djin-kwabba or “spirit good” (source: Warda-Kwabba Luke-Ang)
Wè Northern (Wɛɛ): Kea ‘a “sooa or “the Lord’s soldier” (also: “God’s soldier” or “his soldier”) (source: Drew Maust)
Iwaidja: “a man sent with a message” (Sam Freney explains the genesis of this term [in this article ): “For example, in Darwin last year, as we were working on a new translation of Luke 2:6–12 in Iwaidja, a Northern Territory language, the translators had written ‘angel’ as ‘a man with eagle wings’. Even before getting to the question of whether this was an accurate term (or one that imported some other information in), the word for ‘eagle’ started getting discussed. One of the translators had her teenage granddaughter with her, and this word didn’t mean anything to her at all. She’d never heard of it, as it was an archaic term that younger people didn’t use anymore. They ended up changing the translation of ‘angel’ to something like ‘a man sent with a message’, which is both more accurate and clear.”)
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) is used as in mi-tsukai (御使い) or “messenger (of God).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Following are a number of back-translations of Hebrews 1:4:
Uma: “He received a seat/position that is higher that the seat/position of all the angels, for the name he received from God was more honored than the name given to angels.” (Source: Uma Back Translation)
Yakan: “God has caused his Son to be greater than the angels and the title he has given him is greater than (the title he gave) to the angels.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “God has shown us (incl.) that His son is very much higher than His angels there in Heaven. And in the same way also, the title that He has given to His son is greater than the title He has given to them.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore he has become greater (lit. higher) than the angels. Likewise also that which God named him is more-honorable than the name of the angels.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore now/today, he has been given praiseworthiness/glory which is better than the glory of the angels. The-proof-of-that-is he has now been caused-to-be-recognized as the unequalled Son of God, not just an angel.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He surpasses in power, he has more power than the power which angels have. Because more higher is the work which came to him than the work which the angels have.” (Source: Tenango Otomi Back Translation)
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-na (御名) or “name (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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 show different degree of politeness is through the usage of an honorific construction where the morphemes rare (られ) or are (され) are affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, na-rare-ru (なられる) or “become” is used.
Verse 4 forms a bridge between the introductory statement of verses 1-3 about the greatness of the Son, and an extended comparison between the Son and angels, which goes on (with an interruption in 2.5-9) until the end of chapter 2. That is why some translations begin a new section here, as in Good News Translation. The comparison is expressed as a proportion. A mathematical parallel would be “2 is to 4 as 3 is to 6.” As Revised Standard Version shows, this can produce a heavy and complicated sentence if translated literally, and Good News Translation simplifies by using just as.
The word Son is not used in this verse in the Greek, but Good News Translation supplies it from the context in order to have an explicit subject of the sentence. It is often impossible to speak about The Son, since in many languages all terms which involve kinship must have some indication as to whom such an individual is related. In this case it may be necessary, therefore, to say “God’s Son.”
Was made is clearer than Revised Standard Version‘s literal “having become.” Verse 5 states what verse 4 already implies, that it was by a specific act of the Father that Jesus became his Son. Made here has a meaning similar to chosen (“appointed”) in verse 2; it does not have the meaning of created in verse 2. If one interprets was made in the sense of “became,” it is possible to say “God’s Son became greater than the angels”; but since the result derives from God’s action, it may be appropriate to use a causative, for example, “God caused his Son to be greater than the angels.” In this type of context greater must be understood in the sense of “more important,” “of higher rank,” or “of greater authority.”
In a number of languages angels is rendered as “messengers from heaven.” It is far better to use such an expression than to employ some fanciful phrase such as “heavenly winged creatures” or “winged spirits.”
In the Greek the word name is in an emphatic position at the end of the sentence, and the context (especially verses 2 and 5) makes it probable that the name is that of the Son. Bijbel in Gewone Taal translates “title,” and this fits the immediate context well. In Hebrew thought, a name was not just a means of identification; it referred to someone’s whole nature or personality. For example, when Jesus gives Simon the name Peter (Matt 16.18), he is declaring that Simon will be a rock; when God calls Jesus his Son, he is God’s Son.
The name that God gave him is literally “he has inherited a name”; compare King James Version “he hath by inheritance obtained a … name.” The metaphor of inheritance was discussed in the comments on Heb. 1.2. Here the meaning is that the Son has received his name from God as a gift. The tense of the verb shows that the gift is a permanent possession.
In a number of languages it is difficult to speak of “giving a name to a person.” Therefore it may be necessary to translate the name that God gave him as “the name that God assigned to him,” “the name by which God calls him,” or “the name that God said belonged to him.” By introducing an expression such as “belonged to,” one can do justice to the underlying meaning of the Greek, in which “inheritance” involves the concept of “coming into one’s rightful possession.”
It may, however, be strange in some languages to speak of a “name” as being “greater” than that of someone else. In some instances, is greater than theirs may be rendered as “shows that he is greater than they are.”
In a number of languages one must distinguish clearly between a personal name which identifies an individual, and a title indicating rank. In this context the emphasis is upon the title which was given to Jesus.
Verses 5-14 consist almost entirely of quotations from the Old Testament which are used to illustrate the fact that God has given the Son greater authority than the angels. The writer usually does not quote directly from the Hebrew but from the Septuagint, and often he does not quote the Septuagint exactly. This is the reason why the quotations in Hebrews are not always exactly as they appear in the Old Testament. In translating a quotation, the translator should respect its New Testament form and not try to harmonize the quotation with the Old Testament passage quoted.
Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .
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