gospel

In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:

  • “good story” (Navajo (Dinė))
  • “joyful telling” (Tausug)
  • “joyful message” (Toraja-Sa’dan) (source for this and all above: Bratcher / Nida)
  • cohuen ñoñets or “message of God” (Shilluk) (source: Nida 1964, p. 237)
  • “good news” (Yanesha’) (source: Martha Duff in Holzhausen 1991, p. 11)
  • “voice of good spirit” (San Blas Kuna) (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. )
  • suviśēṣattinṟe (0സുവിശേഷം) or “good narrative” (Malayalam)
  • susmachar (ସୁସମାଚାର) or “good matter” (Odia)
  • suvārteya (ಸುವಾರ್ತೆಯ) or “good word” (Kannada) (source for this and two above: Y.D. Tiwari in The Bible Translator 1962, p. 132ff. )
  • the German das Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news,” and the German translation by Fridolin Stier (1989) as “message of salvation” (Heilsbotschaft)
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):

“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”

For “good news,” see also Isaiah 52:7.

village

The Hebrew and Greek that is translated as “village” or “town” in English is translated in Noongar as karlamaya or “fire (used for “home“) + houses” (source: Warda-Kwabba Luke-Ang).

In Elhomwe it is typically translated as “place.” “Here in Malawi, villages very small, so changed to ‘places,’ since not sure whether biblical reference just to small villages or also to bigger towns. (Source: project-specific translation notes in Paratext)

complete verse (Luke 9:6)

Following are a number of back-translations of Luke 9:6:

  • Noongar: “Jesus’ disciples went to all the villages, telling the Good News and healing sick people everywhere.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “After Yesus [finished] teaching them, they left going to towns. Wherever their journey, they carried the Good News and healed the sick.” (Source: Uma Back Translation)
  • Yakan: “So-then the disciples of Isa went and covered (went to) all the villages. Wherever they came to they proclaimed the good news and healed the sick.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then those disciples left, and they separated from each other, and they went to every village, telling the good news, and they cured the sick in each village.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then his disciples set-out and they went and traveled-through the many-towns preaching the good news and healing the sick.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Without anything further, those disciples then set out, going teaching the Good News in many barios, and healing those who had an illness in whichever place they came to.” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 9:6

Exegesis:

exerchomenoi de diērchonto kata tas kōmas ‘and setting forth they went from village to village,’ or, ‘and they set forth and went.’ Semantically exerchomenoi and diērchonto are not simultaneous but the latter follows the former. For dierchomai cf. on 2.15. For kata cf. on 8.1, 4.

euaggelizomenoi kai therapeuontes pantachou ‘preaching (the good news) and healing everywhere.’ pantachou goes with both participles.

Translation:

They, or, ‘the disciples’ (Sundanese).

Went through the villages, cf. on 8.1.

Preaching the gospel, or, ‘announcing the good news,’ see on 3.18.

Everywhere, or, ‘all-around’ (Balinese), ‘in all places (they visited),’ ‘wherever they came.’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.