Housed in the Société des Auxiliaires des Missions Collection – Whitworth University
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.
Following is an artwork by Sister Marie Claire , SMMI (1937–2018) from Bengaluru, India:
For more information about images by Sister Marie Claire and ways to purchase them as lithographs, see here . For other images of Sister Marie Claire paintings in TIPs, see here.
“The low social status of these men is indicated by the fact that they are wearing only one piece of cloth, all that they own. They are men of different ages working out in the fields raising animals. No one usually visits them.”
Hand colored stencil print on washi by Sadao Watanabe (1979)
Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe. For other images of Sadao Watanabe artworks in TIPs, see here.
Following is a painting by Chen Yuandu 陳緣督 (1902-1967):
Housed in the Société des Auxiliaires des Missions Collection – Whitworth University.
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.
Batik dye artwork by Hanna-Cheriyan Varghese, used with permission by the Overseas Ministries Study Center (OMSC) at Princeton Theological Seminary. You can purchase this and many other artworks by artists in residence at the OSMC in high resolution and without a watermark via the OSMC website .
“Hanna-Cheriyan Varghese (1938 – 2009) of Selangor, Malaysia, was the artist in residence at OMSC for the 2006–2007 academic year. She was born to Christian parents, and she remembered her mother taking her to a different worship service every week: ‘My parents encouraged me to attend different churches so that my siblings and I would appreciate the liturgy and traditions of the Christian believers of different denominations. Christians are a minority in Malaysia so we continue to struggle for our identity in a Muslim society. There is no open conflict as such.’
“She always had a passion for painting and drawing. She worked in the mediums of acrylic paint and Batik dye, the latter medium being an ancient decorative craft that has come into use as a high art medium in the last 50 or 60 years. A Batik image is created as a pattern or picture dyed in fabric. Certain parts of the fabric are covered with a wax, which acts as a “resist” to the colorful dyes. Hanna Varghese mastered the medium, and the sacred art images she created with it are original, bold and graphic.
“‘All creative work, be it the spoken word, the written word or the sung word, are essentials in praise and worship, meditation, education, inculturation and evangelism. This also includes art and pictures, which is universal seeing.’ Hanna Varghese.” (Source )
Tepeuxila Cuicatec: “a person who pardons people of their sins” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Noongar: Keny-Barranginy-Ngandabat or “One Bringing Life” (source: Warda-Kwabba Luke-Ang)
Uma: “the King who lifts us from the punishment of our sins” (source: Uma Back Translation)
Western Bukidnon Manobo: “one who delivers us from punishment” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “one whom we hope/expect will do all we are waiting for” (source: Kankanaey Back Translation)
Tagbanwa: “one who is the pledge of our assurance of salvation in the future.” (Source: Tagbanwa Back Translation)
Kâte: bâbâpiaŋ or “healer” (source: Renck 1990, p. 104)
In various German and Dutch Bible translations, the term Heiland is used, which was introduced by Martin Luther in the 16th century and means “the healing one.” This term (as “Hælend”) was used in Old English as a translation for “Jesus” — see Swain 2019 and Jesus.
In American Sign Language it is signed with a sign describing releasing someone from bondage. (Source: Yates 2011, p. 52)
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, angels address people with the formal pronoun, expressing respect.
In most Dutch as well as in Western Frisian and Afrikaans translations, the angels are addressing people with the informal pronoun.
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.
The Greek that is translated as “born” in English is translated in the Shinkaiyaku Bible as o-umare (お生まれ), combining “born” (umare) with the respectful prefix o-. (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 Luke 2:11:
Noongar: “‘Now this day, in the town of David, a Saviour (lit.: ‘One Bringing Life’) is born – Christ the Lord!” (Source: Warda-Kwabba Luke-Ang)
Uma: “Today in the town of King Daud, is born a King who lifts you from the punishment of your sins, he is Kristus, the Lord.” (Source: Uma Back Translation)
Yakan: “There in Betlehem the town of King Da’ud of old the one who will save you is born this day. He is Almasi the Lord.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For on this night, there in Bethlehem which is the town of King David long ago, was born the Lord, who is the One chosen by God to rule. He is the One who will free you from the punishment of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because this night (lit. today night), has been born in the town of David the one who will save you people, the Messiah who is our Lord.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because your Savior has been born today in the town of David. He is the one who is the promised Cristo who is the Lord.” (Source: Tagbanwa Back Translation)
Bariai: “It’s as follows: Today in Devit’s village, a woman gave birth to a male child. This child is Kristus your Chief who saves you (lit. retrieves you back).” (Source: Bariai Back Translation)
Mairasi: “Today in Daud’s village your life-fruit [salvation] king [Messiah] was already born, The One called Kristus Above-One.” (Source: Enggavoter 2004)
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 a 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.”
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