The Greek in Matthew 1:1 that is translated as “genealogy” in English is translated in the 1941 Yiddish translation by Einspruch as yikhes (יִחוּס), a Hebrew-based Yiddish word meaning “lineage.”
Naomi Seidmann (in Elliott / Boer 2012, p. 151ff.) explains: “The first line of Matthew is worth closer examination, since it frames the entire book. The most striking translation choice is the word yikhes to translate the Greek geneseos. The first verse of Matthew has a host of readily available intertextual connections in the genealogies of Genesis and Chronicles, from which translational equivalents could be sought. (…) The Hebraism that stands behind Matthews Greek is clearly toldot, or more expansively, ve’eleh toldot, a phrase Yehoash [the well-known translator of the Hebrew Bible into Yiddish, see here ] renders as geburtn [“births”] in the Adamic genealogy and as geshikhte [“history”] in the different Noahic context of Genesis 6:9. But while Einspruch often follows Yehoash, and indeed quotes his translation of Jeremiah in the epigraph that introduces his translation, in Matthew 1:1 he chooses to use the term yikhes, borrowing an earlier translation from Bergman and others. Yikhes is not totally inappropriate, (…) but I would guess that the more immediately recognizable signification of yikhes, for Einspruch’s average if not ideal Yiddish reader, is pedigree or what could be called high-status lineage, and among its most salient cultural associations are the negotiations by which marriages are arranged.”
The name that is transliterated as “Abraham” in English is translated in the vast majority of sign languages, including American Sign Language with the sign signifying “hold back arm” (referring to Genesis 22:12).
In Vietnamese (Hanoi) Sign Language it is translated with a sign for that demonstrates his new destiny. Previously, he had been called to wander from his home, and the name “Abram” reflected this movement (see here). The new sign name is in one location and stays there, showing Abraham will be given a land to call his own. At this time, Abraham was in the southern part of Canaan, which is shown on the base arm by the location near the elbow. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Abraham” in Vietnamese Sign Language, source: SooSL
In Tira it is transliterated as Abaram. The choice of this, rather than the widely-known “Ibrahim,” as used in the Tira translation of the Qu’ran, was to offset it against the Muslim transliteration which originates from Arabic. (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )
Click or tap here to see two short video clips about Abraham (source: Bible Lands 2012)
Following are a number of back-translations of Matthew 1:1:
Uma: “This is a list/order of those whom Yesus Kristus was descended from. Yesus was the descendant of King Daud, the descendant of Abraham.” (Source: Uma Back Translation)
Yakan: “These are the names of the ancestors of Isa Almasi. This Isa Almasi was a descendant of Da’ud and Da’ud was a descendant of Ibrahim.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “This is the telling of the genealogy of Jesus Christ. Jesus Christ is a descendant of long ago King David, David was a descendant of Abraham.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the list of the ancestors of Jesu Cristo the descendant of David and descendant also of Abraham.” (Source: Kankanaey Back Translation)
Tagbanwa: “These are the ancestors of Jesu-Cristo who came from the descendants of David, whose forefather was none other than Abraham.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Here is the list of the ancestors of Jesus Christ, the one who is the descendant of David. And this David is the descendant of Abraham.” (Source: Tenango Otomi Back Translation)
Bariai: “This book (lit. leaf) talks of Iesus Kristus’ lineage/history from his ancestors. Iesus was a family member [descended] from Devit, and Devit was a family member [descended] from Abraam.” (Source: Bariai Back Translation)
Mairasi: “These are the ancestors of Yesus Kristus, Who is Daud’s child, [and] Abraham’s child.” (Source: Enggavoter 2004)
Hiligaynon: “These are the ancestors of Jesus-Christ who was the descendant of David. This David was the descendant of Abraham.” (Source: Hiligaynon Back Translation)
English: “This is the record of the ancestors of Jesus the Messiah, the descendant of King David and of Abraham, from whom all we Jews have descended.” (Source: Translation for Translators)
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, Chisɔsi, 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, Jiisusi, 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.
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
Book of the genealogy (Good News Translation “list of the ancestors”) translates a phrase which clearly has its origin in Genesis 2.4a: “These are the generations of the heaven and earth.” Similar use of this expression occurs in Genesis 5.1; 6.9; 10.1; 11.10, 27, showing clearly that the phrase reflected in Matthew may include not only a list of ancestors but narrative as well.
The book of the genealogy may be interpreted in three different ways: (1) It may be limited to mean “a list of the ancestors” (Good News Translation, French common language version [Bible en français courant], German common language version [Die Bibel im heutigen Deutsch]; Jerusalem Bible [Jerusalem Bible] “A genealogy”; New English Bible [New English Bible] “A table of the descent”; New American Bible [New American Bible] “A family record”; Moffatt [Moffatt] “The birth roll”; American Translation [An American Translation] “The ancestry”; Phillips “This is the record of the ancestry”; Barclay “This is the family tree”).
(2) Following the pattern of Genesis, one may enlarge the phrase to include not only a list of the ancestors of Jesus Christ, but the events surrounding his birth and childhood as well (1.1–2.23). No translations appear to state this explicitly, though it is possible to take the ambiguous phrase The book of the genealogy in this sense (so also Zürcher Bibel; see Traduction œcuménique de la Bible “The book of the origin of Jesus Christ”). However, it may as easily be assumed that these translations have done nothing more than to perpetuate a literal rendering of the Greek phrase.
(3) It is also possible to take this phrase to include the whole Gospel of Matthew, which may be the intention of Luther: “This is the book of the story of Jesus Christ….”
On the whole, the second of these three possibilities seems to be the best choice in light of the way that this phrase is used in Genesis; though, as can be seen from the translations quoted, most translators apparently prefer the first of these possibilities.
Translators who choose the second interpretation of the phrase The book of the genealogy, and understand it to include the events surrounding Jesus’ birth and childhood as well as the list of his ancestors, can use a phrase such as “This is the story of the ancestors of Jesus Christ and his birth.” (For “ancestors,” see comments on the section heading.) In some languages “story” is usually reserved for some tale that is not true. In such cases a better sentence will be “This writing (or, book) is about the ancestors of Jesus Christ and his birth.”
“Birth” will in some cases be translated by a noun, as in the above examples, and in others by a verb, as in “and how he was born.”
Those who follow the third interpretation, which suggests that book of the genealogy refers to all of Matthew, will use sentences such as “This book (or, writing) is the story of Jesus Christ” or “… is about Jesus Christ.”
Most translators, however, will follow the first interpretation and understand book of the genealogy to refer to a list of ancestors. Then, like Good News Translation, they may say “This is the list of the ancestors of Jesus Christ.” In languages where there is no word “list,” or in which it would be awkward to use that word in this context, translators can say “These are the ancestors” or “These are the names of the ancestors.”
This verse may be restructured in a variety of ways. But if the exegesis followed by the majority of translators is accepted, then Die Bibel im heutigen Deutsch gives a more natural order: “Jesus Christ is a descendant of David and Abraham. Here is the list of his ancestors:….” This restructuring has a twofold advantage: (1) It introduces at the very first the information about Jesus’ ancestry from David and Abraham, which is so important to the Gospel of Matthew; and (2) the list of ancestors is given immediately following the mention of the list.
Note that even though The book of the genealogy is not a complete sentence, all the solutions we are suggesting are. (“These are…,” “This is…,” etc.) Many readers will find complete sentences easier to follow.
The word Jesus is a Greek equivalent of a well-known Hebrew name. It is constructed from two Hebrew words which mean “Lord” and “save,” and it is probably best taken in its root meaning: “O Lord, save.” In 1.21 the angel indicates to Mary the true and full significance of the name Jesus—he will save his people from their sins. However, even though the meaning of the name is significant, translators should not try to translate Jesus, but write it as a proper noun.
Most translators and commentators are apparently in agreement that the word Christ in this verse is used as a proper name, not with the force of “the Christ,” as in verses 16 and 17. The Greek word “Christ” is a translation of the Hebrew “Messiah,” meaning “the Anointed One.” In New Testament times it was a technical term used to describe the promised Savior-King, and it generally had political and military overtones. However, when used of Jesus by Matthew and the other New Testament writers, it is used exclusively in a spiritual sense. The complete name Jesus Christ is rare in the first three Gospels. It occurs here and in Mark 1.1 for certain; in 1.18 and 16.21 the Greek manuscripts vary between “Jesus” and “Jesus Christ.”
It is difficult in a Handbook to advise translators on writing proper nouns, since the problem is wider than just the specific names in any one book. It is important for translators to agree on the principles to follow fairly early in their work. (They can discuss this with their Translation Consultant.) In areas where a major language such as Spanish, French, English, or Portuguese dominates, translators often take the pronunciation of names in that language and adapt them so that they follow the phonological and orthographic patterns of their own language. Exceptions are sometimes made for well-known names in common usage in the area, such as Peter, John, or James.
A further problem is the case of several variants of one name in the Scriptures themselves, as we see with “Ram” in verse 3. Translators will have to consider what will be best for their readers. Certainly those preparing common language translations (CLTs) will find that following the lead of Good News Bible will help avoid confusion with this problem.
For translators, there are two basic decisions that have to be made about “Christ” and “Messiah.” As we said, the two terms mean the same thing, but whereas “Messiah” is always used as a title (“the Messiah”), “Christ” is sometimes a title (“the Christ”) and sometimes a name or part of a name (“Jesus Christ”). This can be very confusing to readers. Since “Messiah” in English now is understood very much as in the biblical text, Good News Bible has followed the policy in the Gospels of using “Messiah” whenever the title is involved, whether the text has “the Christ” or “the Messiah.” Good News Bible then reserves “Christ” for its usage as a name. Many translators will want to consider doing the same thing.
A second decision to make is whether to transliterate “Messiah” or to translate it. Some translators have said “God’s promised Savior,” “God’s chosen Savior,” or simply “the One God promised (or, chose).” There are those who both transliterate and translate, saying “the Messiah, God’s chosen Savior.”
Christ as a name (as here) will be written in accordance with the principles followed for names.
Jesus Christ is specified as the son of David, the son of Abraham. Most languages have a noun that means “descendant” (Good News Translation), and translators either use a sentence similar to Good News Bible or use a construction such as “He descended from David and from Abraham” or “He descended from David, who descended from Abraham.”
In languages which use “son” to mean “descendant,” the sentence must be constructed so that it is clear that David was not the biological father of Jesus, and that Abraham was neither David’s father nor the father of Jesus. Sentences such as “one of his fathers of long ago was David and another was Abraham” or “One of his fathers of long ago was David, and one of David’s fathers was Abraham” will also be good ways to handle the phrase.
Matthew’s readers knew that David was the famous king of Israel’s history, but many readers today will not know that, particularly in languages that do not have an Old Testament. Translators in these languages may want to supply that information in a footnote or in the glossary, or they can insert it directly into the text by saying “King David.”
Similarly, not all modern readers will know that Abraham was the great founder of the nation of Israel, and translators sometimes say “Our founder Abraham” or “Abraham, who founded our nation.”
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
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