The Greek that is rendered into “worthy” or “fit” in English versions is translated into Sierra Totonac as “proper” / “chief” — “I am not proper / chief enough.” (2nd translation into Sierra Totonac of 1999.)
The Greek that is translated in English as “baptize with the Holy Spirit” is translated in Ixcatlán Mazatec as “(baptize so that) the Holy Spirit will come upon/enter you” (source: Robert Bascom) and in Mairasi as “wash with the Holy Spirit” (“water” baptism is “wash with water”) (source: Enggavoter 2004).
Other languages translate as follows:
- Rincón Zapotec: “be baptized with the Holy Spirit the Holy Spirit will come to be with you”
- Teutila Cuicatec: “God’s Holy Spirit will possess you”
- Chuj: “God’s Spirit will be given to you”
- Mezquital Otomi: “be baptized with the power of the Holy Spirit”
- Mayo: “receive the Holy Spirit in the same way you receive baptism”
- Lalana Chinantec: “the Great Spirit will enter your hearts” (Source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew that is often translated as “repent” or “repentance” is (back-) translated in various ways: (click or tap here to see the rest of this insight)
- Western Kanjobal: “to think in the soul”
- Kekchí: “pain in the heart”
- Northwestern Dinka: “to turn the heart”
- Pedi: “to become untwisted”
- Baoulé: “it hurts to make you quit it” (source for this and above: Nida 1952, p. 137)
- Balinese: “putting on a new mind”
- Chicahuaxtla Triqui: “be sorry on account of [your] sins”
- Uab Meto: “to turn the heart upside down” (source for this and the two above: Bratcher / Nida)
- Central Mazahua / Chichimeca-Jonaz: “turning back the heart” (source: Nida 1952, p. 40)
- Suki: biaekwatrudap gjaeraesae: “turn with sorrow” (Source L. and E. Twyman in The Bible Translator 1953, p. 91ff.)
- Yamba and Bulu: “turn over the heart (source: W. Reyburn in The Bible Translator 1959, p. 1ff.)
- Nyanja: kutembenuka mtima (“to be turned around in one’s heart”) (source: Ernst Wendland in The Bible Translator 2002, p. 319ff.)
- Caribbean Javanese: mertobat (“tired of old life”)
- Saramaccan: bia libi ko a Massa Gadu (“turn your life to the Lord God”)
- Sranan Tongo: drai yu libi (“turn your life”) or kenki libi (“change life”)
- Eastern Maroon Creole: dai yu libi (“turn your life”) (source for this and 3 above: Jabini 2015)
- Eggon: “bow in the dust” (source: Kilgour, p. 80)
- Embu: “changing heart” (“2 Cor. 7:10 says ‘For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.’ In ordinary speech the terms ‘repent’ and ‘regret’ are used interchangeably in Embu, so that this verse comes out as: ‘godly grief produces a repentance that leads to salvation and brings no repentance,’ which is contradictory. The problem was solved by using ‘changing heart’ in the first, and ‘sadness’ in the second.”) (source: Jan Sterk)
- Anuak: “liver falls down”
- Kafa: “return from way of sin to God” (source for this and the one above: Loren Bliese)
- Latvian: atgriezties (verb) / atgriešanās (noun) (“turn around / return” — see turn around / convert) (source: Katie Roth)
- Obolo: igwugwu ikom: “turning back (from evil)” (source: Enene Enene)
- Mairasi: make an end (of wrongdoing) (source: Enggavoter 2004)
- Luchazi: ku aluluka mutima: “to turn in heart” (source: E. Pearson in The Bible Translator 1954, p. 160ff.)
- Chokwe: kulinkonyeka: “to fold back over” or “to go back on oneself” (source D.B. Long in The Bible Translator 1953, p. 135ff.).
- Muna: dofetompa’ao dhosa bhe dodoli ne Lahata’ala: “to radically-end sin and to turn to God” (source: René van den Berg)
- Bacama: por-njiya: “fetch sand” (“Before the coming of Christianity 100 years ago, when the elders went to pray to the gods, they would take sand and throw it over each shoulder and down their backs while confessing their sins. Covering themselves with sand was a ritual to show that they were sorry for what they had done wrong, sort of like covering oneself with sackcloth and ashes. Now idol worship for the most part is abandoned in Bacama culture, but the Christian church has retained the phrase por-njiya to mean ‘repent, doing something to show sorrow for one’s sins’” — source: David Frank in this blog post.)
- “In Tzotzil two reflexive verbs to communicate the biblical concept of repentance are used. Xca’i jba means to know or to reflect inwardly on one’s self. This self inquiry or self examination is similar to the attitude of the prodigal son where Luke 15:17 records that ‘he came to his senses.’ Broke, starving, and slopping hogs, the prodigal admitted to himself that he was in the wrong place. The second reflexive verb ‘jsutes jba’ means turning away from what one is and turning to something else. In a sense, it is deciding against one’s self and toward someone else. It is similar to the attitude of the prodigal son when he said, ‘I will get up and go to my father’ (v. 18).” (source: Aeilts, p. 118)
- Enlhet “exchange innermosts.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff.)
- San Blas Kuna: “sorry for wrong done in the heart” (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff.)
- Desano: “change your bad deeds for good ones
- Isthmus Mixe: “put your hearts and minds on the good road”
- Eastern Highland Otomi: “change your thinking about evil and walk in the way of God”
- San Mateo del Mar Huave: “just remember that you have done wicked, in order that you might do good”
- Coatlán Mixe: “heart-return to God” (source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Sierra de Juárez Zapotec: “get on the right road”
- Isthmus Zapotec: “heart becomes soft” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Following are a number of back-translations of Matthew 3:11:
- Uma: “Yohanes also said: ‘I baptize you with water, as a sign that you have repented from your sins. But one will come after me whose power surpasses mine. Even to become his servant who carries his shoes, I am not worthy. He will baptize you with the Holy Spirit and with fire.” (Source: Uma Back Translation)
- Yakan: “I bathe you with water so that it can be seen that you regret and leave your sins. But somebody will come here after me, he is more powerful than I am. I am not even worthy to carry his shoes. That one will bathe you with something different. To some of you he will send the Holy Spirit and some he will bathe with fire.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “‘I use water to baptize you with,’ said John, ‘a sign that you have had done with the bad way of doing, but the one who takes my place, what he will baptize you with is the Holy Spirit, and if not that, then fire. He is greater than I and even to just carry his shoes, I am not yet fitted as his servant.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then he continued saying, ‘There is (someone) higher (in rank, importance) than I who is following. And because of this highness of his, I am not worthy to even carry his shoes. (3:3) Only water is what I baptize-you -with so that it will be shown that you have repented of your sins, but as for him, he will baptize you with the Holy Spirit and fire.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I am baptizing you here in water, it being like a sign only of your repenting/being-sorry-for and dropping/giving-up your sins. But it’s true that the one who will come following/succeeding me, what he will baptize you with is the Espiritu Santo and fire. He really is superior to me. Even to remove his footwear, it’s not acceptable/possible for me to do it, because his greatness/importance is really very much.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Concerning myself, it is true that I baptize with water these people who say that they will separate from evil. But there is coming another one who will baptize with fire when the Holy Spirit strengthens you with power. That one is greater than I am. How could I ever compare to him.” (Source: Tenango Otomi Back Translation)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
About the translation of the Greek term that is usually transliterated with the terms “baptism” or “baptize” (baptise) in English (for other English translations see below), Bratcher / Nida (1961) say this (click or tap for details):
“[It] has given rise not only to an immense amount of discussion in terms of its meaning within the Judaeo-Christian historical context, but also continues to introduce serious problems for translators today. In many instances the recommendation has been to transliterate, i.e. employing some indigenous equivalent of the sounds of the word in some more prestigious language spoken in the region, e.g. English, French, Spanish, or Portuguese. Though this solution tends to remove some theological controversies, it does not completely satisfy everyone, for not only does it avoid the problem of the mode of baptism, but it leaves the Scriptures with a zero word. Unfortunately, many of the controversies over the indigenous equivalent of baptism arise because of a false evaluation of a word’s so-called etymology. For example, in Yucateco the word for baptism means literally ‘to enter the water’, but this term is used freely by both Presbyterians and Roman Catholics, even though it might appear to be strictly ‘Baptist nomenclature.’ Similarly, in Kekchí, an even ‘stronger’ term ‘to put under the water’ is employed by Nazarenes and Roman Catholics. Obviously the meanings of these Yucateco and Kekchí words are not derivable from their literal significance but from the fact that they now designate a particular kind of Christian rite. To insist on changing such a well-established usage (and one to which immersionists could certainly not object) would seem quite unwarranted. The situation may, on the other hand, be reversed. There are instances in which immersionists are quite happy to use a term which though it means literally ‘to put water on the head’ [see below for the translation in Northern Emberá] has actually lost this etymological value and refers simply to the rite itself, regardless of the way in which it is performed. A translator should not, however, employ an already existing expression or construct a new phrase which will in its evident meaning rule wout any major Christian constituency.
“There are, of course, a number of instances in which traditional terms for ‘baptism’ need modification. In some situations the word may mean only ‘to give a new name to’ (one aspect of christening) or ‘to be one who lights’ (referring to a custom in some traditions of lighting a candle at the time of baptism). However, in order to reproduce the core of significant meaning of the original Biblical term, it is important to explore the entire range of indigenous usage in order that whatever term is chosen may have at least some measure of cultural relevance. In Navajo, for example, there were four principal possibilities of choice: (1) borrowing some transliterated form of the English word, (2) constructing a phrase meaning ‘to touch with water’ (an expression which would have been acceptable with some groups in the field, but not with others), (3) using a phrase meaning ‘ceremonial washing’ (but this expression seemed to be too closely related to indigenous practices in healing ceremonies), and (4) devising an expression meaning ‘to dedicate (or consecrate) by water’, without specifying the amount of water employed. This last alternative was chosen as the most meaningful and the best basis for metaphorical extension and teaching.
“On the other hand, it would be wrong to think that the meaning of ‘washing’ must be rejected in all languages. For example, it is quite appropriate in Kpelle culture, since it ties in with male puberty rites, and in the San Blas Kuna society, since washing is a very important aspect of female puberty ceremonies, in some translations ‘water’ is introduced into the expression for baptism, but the quantity and means of administrating it are left quite ambiguous, e.g. ‘to get (take, receive) water’ (Tzeltal). Toraja-Sa’dan, Pamona and Batak Toba render the verb ‘to pour water over, give a bath’.” (Source: Bratcher / Nida)
Other examples of translation include:
- Javanese, Indonesian: transliterated forms of the Greek “baptizo”
- Pamona, Wejewa: “to bathe, wash with water”
- Sundanese: “to apply water to”
- Padoe: “to make one wet with water”
- Batak Simalungun: “to wash with a little bit of water” (“used in speaking of a ceremony in which very small children are ceremonially cleansed”)
- Kambera: “to dip into”
- Balinese: ngelukat (a Balinese initiation ceremony in which persons were sprinkled with consecrated water) (source for this and above: Biblical Terms in The Bible Translator 1952, p. 225ff.
- Mairasi: fat jaenggom; “water washing” (“baptize with the Holy Spirit”: “wash with the Holy Spirit) (source: Enggavoter 2004)
- Kwara’ae: “holy wash” (traditional church term for baptism) (source: Carl Gross)
- Shipibo-Conibo: “to wash” (Catholic: “to name;” Seventh Day Adventists: “to bathe”) (source: James Lauriault in The Bible Translator 1951, p. 56ff.)
- Northern Emberá: “head-poured” (source: Loewen 1980, p. 107)
- Muna: kadiu sarani “Christian bathing” (source: René von den Berg)
- Halh Mongolian: argon ochial (“holy washing”) (“The people in Mongolia are strictly religious and understand the meaning very well. They are familiar with the idea of water being used as a symbol of a new life and having received ‘holy washing’ means to have entered into a new sphere of life.”) (Source: A. Marthinson in The Bible Translator 1954, p. 74ff.) (Note: In more recent Mongolian translations a transliteration of baptizo is used instead)
- Many Germanic languages use a term that originally means “dip” or “make deep”: German: Taufe, Danish: dåb Swedish: dop, Norwegian: dåp, Dutch: doop, Faroese: dópur; and so do Creole languages with a strong Dutch influence, such as Saramaccan, Sranan Tongo, or Eastern Maroon Creole: dopu
- Yatzachi Zapotec: (Spanish loan word and transliteration of the Greek term) bautizar (Source: Otis M. Leal in The Bible Translator 1951, p. 164ff.
- Uab Meto: antam oe (“to enter into the water”) (Source: P. Middelkoop in The Bible Translator 1952 p. 165ff.)
- Chinese: Catholic: 洗 xǐ (“washing”); non-Baptist Protestant 聖洗 shèngxǐ (“holy washing”); Baptist: 浸洗 jìnxǐ (“immerse and wash”) (In the history of Chinese Bible translation the translation of the Greek baptizo was a point of great contention, so much so that in the 19th Century Baptists had a completely different set of Bible translations and even today are using different editions with the different term of the same versions that other Protestants use.) (Source: Zetzsche 2008)
For more about this see here.
“The Yatzachi Zapotec know the practice of baptism and have a word to express it. There would thus seem to be no problem involved. Unfortunately, however, the word for ‘baptize’ is a compound, one part being a word nowhere else used and the other part being the word for ‘water.’ Perhaps ‘water-baptize’ is the closest equivalent in English. For most contexts this presents no problem, but if the word is used in Mark 1:8, it would say, ‘He will water-baptize you with the Holy Ghost.’ In Zapotec the idea is unintelligible. To meet the problem, the Spanish word ‘bautizar’ was introduced at this point though the Zapotec word is ordinarily used. The disadvantages of this substitution are obvious, but no better solution was found.”
For more about this see here.
Formerly in Uab Meto the word used for ’baptism” was ‘nasrami’ which actually came by way of Arabic from ‘Nazarene.’ Its meaning was ‘to make a Christian’ and the idea was that the one who baptized actually made Christians. Such an expression was obviously inadequate. We have used for ‘baptize’ the phrase in ‘antam oe’ which means ‘to enter into the water.’ This phrase can be used for sprinkling, for water is used as a symbol of the new life, and being baptized means for the Uab Meto to enter into a new sphere of life. Baptism is so frequently spoken of in connection with the giving of the Holy Spirit that the proper associations have arisen in the thinking of the people.”
The disagreement about whether the translation of the Greek baptizo needed to include “immersion” not only caused conflict in China, it also led to splits — and different translations — in English-speaking countries: “The influential British and Foreign Bible Society had been a major supporter of the [Baptist] Serampore mission, but it finally severed its support in 1836 because of the Baptist interpretation of the Bible translations produced there. This led to the formation of the separate Baptist Bible Translation Society in Great Britain in 1840. Almost concurrently, in 1837, the American and Foreign Bible Society was founded in the United States as an offspring of the American Bible Society, over a controversy about a Baptist Bengali Bible translation. The American and Foreign Bible Society itself experienced another split in 1850, when a sub-group rejected the transliteration of baptizo in the English Bible and formed the American Bible Union, which published its own English New Testament in 1862/63″ that used the term “immerse” instead of baptize see here). (Source: Zetzsche 2008)
Click or tap here to see a short video clip showing how baptisms were done in biblical times (source: Bible Lands 2012)
In English, the Greek term Pneûma tò Hagion is translated as “Holy Ghost” or “Holy Spirit.” The English terms referring to Pneûma are synonyms: “ghost” is derived from Old English gast (“breath” or “good or bad spirit”) and “spirit” from Latin spiritus (“breath” or “supernatural immaterial creature”). Until the late 19th century, English translators of all traditions used “Holy Ghost” (or “holy Ghost”) but generally switched to “Holy Spirit” (or “holy Spirit”) thereafter, likely because the meaning of “ghost” had transitioned to predominantly refer to the spirit of a dead person.
Other languages with a long tradition in Bible translation translate Pneûma (for “holy” see holy) as follows (click or tap here to see more):
- While a few Germanic languages still use terms derived from gast (see above) including German and Dutch (Geist and Geest respectively), the majority use forms of Proto*-Germanic anadô (“breath,” “spirit,” “zeal” — used in Latin as anima), including Danish (Ånden), Swedish (Ande/ande — for more on the gender of the Swedish translation, see below), Icelandic (andi), and Norwegian (Ånd/ånd). (*”Proto” refers to the most recent common, often hypothetical language ancestor).
- The majority of Romance languages use a form of the Latin Spiritus (French, Italian, Spanish, Portuguese, and Catalan among others).
- Slavic languages derive their translation from the Proto-Slavic dȗxъ (“breath,” “wind,” “spirit”), including Russian, Belarusian, Ukrainian, and Bulgarian (all: Дух)
- Most Semitic languages (Hebrew, Arabic, Assyrian, Chaldean — with the exception of Maltese which uses the Latin-based l-Ispirtu s-Santu), Iranian languages (Urdu, Tajik, Dari, Persian, Pashto), Turkic languages (Uzbek, Turkish), Malayic languages (Indonesian, Balinese, Sangir, and Malay — for further information on Malay, see below) use a derivative of the Proto-Semitic rūḥ- (“to blow,” “breathe”). Compare the Hebrew term ruach (רוּחַ: “breath,” “wind,” “spirit”) in the Old Testament. (For the use of Roho in Swahili, see below)
- Many Indo-Aryan languages have chosen translations derived from Sanskrit आत्मन् ātman, meaning “soul,” “life,” “self,” including Assamese, Bengali, Gujarati, Hindi, Kannada, Malayalam, Marathi, Odia, Panjabi, Santali, and Telugu — source: Hooper, p. 176f.
Bratcher / Nida say this about the translation into languages that do not have an existing Bible translation (click or tap here to see more):
“Undoubtedly no word has given quite so much trouble to the Bible translator as spirit, for (1) it includes such a wide range of meaning, from ‘evil spirit’ to ‘poor in spirit’ to ‘Holy Spirit’ and (2) it touches so vitally the crucial comparison and contrast between Christianity and so-called ‘animism.’
“There are four principal dangers in the choice of a word for Holy Spirit: (1) the term may identify an essential malevolent spirit, and no mere addition of the word ‘holy’ or ‘good’ is likely to change the basic connotation of the word, (2) the word may mean primarily the spirit of a deceased person (hence God must have died — a not infrequent error in Bible translations), (3) the expression used to mean ‘spirit’ may denote only an impersonal life force, a sort of soul-stuff which may be conceived as indwelling all plant, animal, and human substances (therefore, to say that ‘God is spirit’ is to deny His essential personality), and (4) a borrowed term may signify next to nothing to the people, and can only be explained by another term or terms, which, if they are adequate to explain the borrowing, should have been used in the first place. It is true that in some instances a borrowed word has seemed to be the only alternative, but it should be chosen only as a last resort.
“There is no easy formula to be employed in finding an adequate equivalent for Holy Spirit, for what seems to work quite well in one area may not serve in another. One thing, however, is certain: one should not select a term before making a comprehensive study of all kinds of words for spirits and for parts or aspects of personality and thus having as complete a view as possible of all indigenous beliefs about supernatural beings.”
Following are ways that languages without a long tradition Bible translation have translated Pneûma (click or tap here to see more):
Western Highland Chatino: “God’s perfect heart” J. Hefley (1968, p. 210) tells this story (click or tap here to read more):
“Ninu [a Chatino translation assistant] told his translator that the word ‘holy’ could be used to modify an idol, a household god, the witch doctor, an altar, a lion, the sea which had caused a flood and disaster, a sacred mushroom, and several other things. The translator and his consultant deduced that holy had two main components of meanings for Chatinos. It referred to persons purported to hold supernatural powers, and to objects which, if not properly respected, would bring evil upon one. With this and other information, they agreed that they could not use the Chatino word for ‘holy’ and ‘spirit’ in defining the third person of the Trinity. Their approved translation for Holy Spirit became ‘God’s perfect heart’ (referring primarily to the life principles of one who is living).”
Malay (Today’s Malay Version, publ. 1987): Roh Allah: “Spirit of God.” Barclay Newman (in The Bible Translator 1974, p. 432ff.) explains this as follows (click or tap here to see more):
“A third difficult phrase that had to be dealt with was ‘Holy Spirit,’ since in popular Islamic theology there are many ‘holy spirits.’ In order to overcome this problem it was decided that ‘the Holy Spirit’ would always be rendered ‘God’s Spirit,’ and that wherever ‘Spirit’ or ‘the Spirit’ was used as a reference to God’s Spirit this would be clearly marked.
“Other illustrations could be given of the clearing up of ambiguous and difficult phrases, but only one more will be selected, and it will serve as a transition to the next major section of this article. In John 6:63 the phrase ‘Spirit and life’ (in the expression ‘the words I have spoken to you are Spirit and life’) is taken to refer to one thing not two. That is, even though the words are connected by the conjunction ‘and’ they are not in the relationship to one another that ‘and’ normally suggests. Moreover, ‘spirit’ in John’s Gospel, unless otherwise indicated, always refers to God’s Spirit. So then, the Common Malay has translated with the meaning, ‘the words which I speak come from God’s Spirit and bring life.’ This exegesis also has the advantage of tying in the meaning closely to the previous verse.
“As previously indicated, except in the passages where the context clearly indicates otherwise (John 11:33; John 13:21; John 19:30), it was assumed that ‘spirit’ or ‘the spirit’ refer to God’s Spirit, and so the translator always made this information explicit. For example, John the Baptist’s words in John 1:32 become ‘I saw God’s Spirit come down like a dove from heaven.’ The one exception to this rule is in 3:8a, where there is a play on words. In Greek, as in Hebrew, the same word may mean either ‘wind’ or ‘spirit.’ In this context most translations take ‘wind’ to be the basic comparison, and so have translated in this way; and some have even provided a footnote, indicating the play on words. Since the basic comparison here is seen to be ‘wind,’ the Malay New Testament translated the text in this way.”
Shipibo-Conibo: “Spotless Spirit” — James Lauriault (in The Bible Translator 1951, p. 56ff) explains (click or tap here to see more):
“The Shipibo consider all spirits evil, with the exception of certain entities making up a human personality. It would be a manifest contradiction to say ‘Good Evil-Spirit’ for ‘Holy Spirit,’ and it would be completely misinterpreted if one should say that Jesus perceived in his evil-spirit that some of the scribes thus questioned within their hearts (Mark 2:8).
“For these reasons we have translated this word (…) when it unmistakably refers to a disembodied evil personality yoshin ‘demon.’ (‘Unclean spirit’ we have translated ‘harmful demon.’)
“When it refers to the ‘Holy Spirit,’ we have finally translated it ‘Spotless Spirit,’ using for ‘Spirit’ a word designating one of the larger entities of human personality, the one which includes most of the others and which is always used of a live person.”
Sranan Tongo: Santa Yeye (from previously Santa Winti). Marlon Winedt explains (click or tap here to see more):
“One of the translators in Sranan Tongo followed the historically and scientifically correct analysis that the word for Holy Spirit should be ‘Santa Winti.’ However, the churches had traditionally used ‘Santa Yeye.’ Although in the spiritual world-mapping of the afro-descendants of the country Santa Yeye refers to a more limited spirit, it was the most acceptable choice because ‘winti’ besides meaning ‘spirit, wind’ also refers to the afro-Caribbean religion /spiritual practice ‘winti’ which can be compared to voodoo or other forms in the Caribbean. The Catholic lectionary used this translation (Santa Winti) though there was a heated debate about the use. The then-bishop of Paramaribo advised the faithful to choose whether they wanted to say Santa Winti or Santa Yeye when reading the text. In the interior of Suriname, Catholic catechists actually burned the lectionary because they found the term Santa Winti to be blasphemous.
“When the Sranan Tongo New Testament translation project was underway an attempt to merge two teams did not succeed partially based on this issue. Ultimately the remaining SIL/Bible Society of Suriname team did not chose to use Santa Winti but the accepted Santa Yeye. [This version was published in 2002.]”
Anuak: with a term that means ‘that which comes from God’ Eugene Nida (in The Bible Translator 1955, p. 63) explains (click or tap here to see more):
“In Anuak there is no term for ‘spirit’ in the sense of the Holy Spirit.
“There is a word (ywey) which may be used to translate human soul or spirit, but which is essentially the ‘life principle.’ One cannot speak of the ywey of God, for the Anuaks insist that God does not have a ywey and that He is not a ywey. It is God who has given ywey to all people, animals and plants, but He Himself is of a different order of existence.
“To speak of the ywey of God would be to equate him with earthly creation. There seems to be no easy solution to this problem, but for the time being ‘Spirit’ is to be translated as ‘that which comes from God’, in the sense of that which emanates from or has its origin in God.”
Kaingang: Topẽ kuprĩg (God’s Spirit — kuprĩg is often to the spirit of a dead person). Ursula Wiesemann (in Notes on Translation 1978, p. 32ff.) explains how the translation team reached that conclusion (click or tap here to see more):
“All human beings have a kãnhvég which has as an outward manifestation the shadow or the reflection of that person. It is closely linked to the body and cannot leave it. It is an indication of life in the body. According to one language helper, it lives in our chest (that is, heart), but this may be a carry-over from his Christian teaching.
“The kãnhvég at death becomes vẽnh kuprĩg. Vẽnh is a pronoun meaning ‘someone’s’. The vẽnh kuprĩg seem to live in groups and can be heard at night making a peculiar humming noise. They may do mischievous things like throwing dirt on the house which scares the inhabitants. A vẽnh kuprĩg may also appear to an individual, be recognized by him for whose spirit he is, speak kindly to him, and even touch him. The purpose is to take the living person along to the place where the dead live. It is reported that in this way the vẽnh kuprĩg cause death, or that they might even choke babies to death during the night. In describing an encounter with a vẽnh kuprĩg, the Indians say: ‘I saw a vẽnh kuprĩg. It was so-and-so.’ Whereas kãnhvég collocates with all pronouns and names (that is, can be directly identified as belonging to a specific person), kuprĩg collocates most naturally with vẽnh when it refers to the spirit of a dead person.
“Such conflicting reports on the meaning of the terms is difficult to choose the right terms for the Spirit of God. In Rio das Cobras and in Guarita, God is said to have a kuprĩg and a kãnhvég, but it is His kuprĩg who has a life of his own without being tied to God’s body. In both localities (and some others, where, however, the question was not looked into in detail as in the three areas identified), the definite and unquestioned choice of all people asked was to identify the ‘Holy Spirit’ as Topẽ kuprĩg ‘Spirit of God’. In Nonoai (same dialect area as Guarita but different dialect area from Rio das Cobras), however, the definite and unquestioned choice is Topẽ kãnhvég ‘because kuprĩg refers to the spirit of one who died.’ So it will be necessary to use both terms in a paraphrase to satisfy everyone. The objection to kãnhvég is its close tie to a body, and only in Nonoai this connection seems to be broken.
“Postscript: Since writing the above, several years have passed, and the New Testament has been completed, and the revision committee, composed of three Indians from as many dialect areas, unanimously chose Topẽ kuprĩg for ‘Spirit of God,’ rejecting the word kãnhvég as being ‘too weak and not meaningful’ — that is, the kãnhvég is not a spirit at all but just a sign of life, so it has been dropped in the last revision, as well as the reference to the ‘kãnhvég not dying’ as eternal life.”
- Papiamento: Spiritu. Since the term on its own means “bad spirit,” in any case that no modifier is used (such as “Holy” or “of truth”), the translators used Spiritu di Dios (“Spirit of God”) to differentiate it from the negative connotation (source: Marlon Winedt).
- Ditammari: “air of God.” Loewen (in The Bible Translator 1983, p. 213ff.) explains that a search for the term “spirit” was conducted (especially as in “Holy Spirit”). Since faith healers often avoided using the name of unclean spirits by saying “impure air” a suggestion was made to call Holy Spirit “clean/pure air”. This was accepted but changed to “air of God” to avoid ambiguity with air that we breath.
- Warlpiri: Pirlirrpa Kaatu-kurlangu: “God’s Eternal Spirit,” since “holy’ carries the meaning of taboo and cannot be used (source: Stephen Swartz (SIL) in The Bible Translator 1985, p. 415ff.)
- Eastern Highland Otomi: God’s Good Spirit (source: John Beekman in Notes on Translation November 1964, p. 1-22.)
- Kahua: the term for “Spirit” is a generic term for a spirit which never had a body (i.e., not the spirit of a dead ancestor). (Source: David Clark)
- Keapara: Vea’a Palaguna (“Holy Spirit” but can also be “Holy God” or “angels” — “there is not a strong contrast between the meaning of God and Holy Spirit” since “God” is translated with “Palagu”) (source: Norm Mundhenk in The Bible Translator 2004, p. 222f.)
- Naro: Tc’ẽe: a word that refers to the “thinking/willing part” of one’s personality. (Source: van Steenbergen)
- Mairasi: Janav Enggwarjer Nanen Oroug (“Great Above One’s Clean Spirit”) (source: Enggavoter 2004)
- Seediq: Biyax Utux Baraw (“Power of God”)
- Paiwan: “Most Excellent Spirit” (source for this and above: Covell 1998, p. 246f.)
- Supyire Senoufo: Munaa (“nose/spirit/breath”) (source: Michael Jemphrey)
- Many Bantu languages translate Pneûma with a word that originally means “soul,” including Ganda and Haya (both: mwoyo), Ndebele (uMoya), Nyanja (mzimu), Sotho (Moya). Fang uses Nsísim: “shadow” or “separate soul” (anima separata) (source: Bühlmann 1950, p. 176)
The grammatical gender of the Greek Pneûma is neuter (and the Hebrew ruach has a feminine gender). While many languages either do not have a grammatical gender or have a word for Pneûma that grammatically is masculine, other languages found various ways of dealing with this. (Click or tap here to read more):
The earliest example is Classical Syriac which, like Hebrew, used a term — Ruhä — that was of feminine gender. According to Ashbrook (1993), in early documents the feminine gender was not only used in a grammatical sense but the Spirit was often described with feminine imagery as well. “Around the year 400 [though], a change emerges in our texts. Starting in the fifth century, and almost universally by the sixth, the Spirit is masculine in Syriac writers. Ruhä when referring to wind or spirit continues to follow rules of grammar and to be construed in the feminine; but when referring to the Holy Spirit, it is now construed as masculine, although this does violence to the fabric of the language.” (Source: Ashbrook 1993)
A similar process of ungrammatical usage was attempted in Asháninka. The “Good Spirit of God” required a feminine, inanimate pronoun which was artificially changed to masculine. After a while this was changed back to its true grammatical form with no perceptible difference in the understanding of the Trinity. Will Kindberg (in The Bible Translator 1964, 197f.) tells that story (click or tap here to read more):
“For the past several years Mr Sylvester Dirks of the Mennonite Brethren Mission and I have been engaged in missionary work with the Asháninka sub-group of the Campa tribe in Peru, and have collaborated on Christian vocabulary items and translation as well as other phases of our missionary activities. For the ‘Holy Spirit’ we are using ‘the Good Spirit of God’. The normal pronominal reference for spirit, whether it be a human spirit or the spirit of a god, is third person feminine inanimate. Long ago, Sylvester and I agreed that we would force the use of the third person masculine animate pronoun to refer to the Holy Spirit, although we recognized it was contrary to the grammatical system of Asháninka. We did this because of a theological bias: the Holy Spirit is referred to in English as masculine, and we think of the Spirit as a masculine member of the Godhead. We ignored the fact that it has a neuter reference in Greek.
“In the Gospel of Mark and also in the book of Acts, my translation consistently uses the third person masculine pronoun to refer to the feminine inanimate spirit. There has been a reaction against this by the people as they hear or read these portions of Scripture, though some of the believers have accepted it when it was explained to them why it had been done.
“This past year while I was continuing working on other portions of Scripture, I was again troubled by the non-grammatical use of the pronominal referent.
“I checked again with some of my colleagues here in Peru and they agreed with me that it might be wise to switch back to the correct grammatical usage. So I checked with Mr Dirks and he did not object to the change.
“Because of the importance of the issue, I also wrote to Dr Eugene Nida and Dr John Beekman for their opinions. They both suggested the use of the grammatically correct forms. The following is a quote from Dr Beekman’s letter :
“‘There is a distinction between animate and inanimate reference in one of the Zapoteco dialects of Mexico. All spirits fall into the inanimate class. The weight of theological considerations led the translators to use the animate form contrary to usage. In consultation, however, it was agreed that it would be preferable not to violate the grammatical pattern especially since the informants felt that the use of the inanimate form did not necessarily mean that the Holy Spirit was not a person. The translators are now using the inanimate form to the satisfaction of all of the believers.’
“I have switched the pronominal reference throughout John and it has just been printed. The reaction of the few people with whom I have checked this has been good. The question has been asked: ‘How does having two masculine members and a feminine-inanimate member affect the Asháninka’s idea of a triune God?’
“One day I was talking to my informant (still a relatively untrained believer) about the different gods in which his fellow tribesmen believe. And I said, ‘What does the Bible teach about God? How many are there?’ (Note that I used the unmarked form that might be either singular or plural.) He answered, ‘There is one God’. Then after thinking a minute, he said, ‘There are two—there’s Jesus. Then afterwards he said, ‘There are three— there’s God’s Spirit’. It seems to me he has understood the doctrine of the Trinity about as well as most Christians. For the last few months we have been using a feminine inanimate referent for the Holy Spirit and this has not seemed to hinder his understanding of the Trinity. Time will tell the reaction of the rest of the people.”
In Swahili, the translation of Pneûma tò Hagion is Roho Mtakatifu. Roho, derived from the Semitic / Arabic Rūḥ, should be in the noun class for loan words but to prevent the misunderstanding of Roho as an inanimate object, it is (grammatically incorrectly) used in the first class of nouns which is specifically reserved for people (source: Bühlmann 1950, p. 176). While some Bantu languages use similar strategies, Lamba left Umupasi Uswetelele in the third noun class that is also used for trees and plants, making a grammatically a non-person. But, as C. M. Doke (in The Bible Translator 1958, p. 57ff.) remarks, “it is [left] to numerous references in the Scriptures to establish that the Holy Spirit is a person, the third person of the Trinity.”
While Swedish used to have three genders (masculine, feminine, neuter), modern Swedish only uses two genders (common [utrum] and neuter). Until the Bibel 2000, “Holy Spirit” was translated as helige Ande which used a masculine adjective and paired it with ande (“Spirit”), which historically could be read as masculine. With the merging of the masculine gender into the common gender it is now translated as the common-gendered heliga ande, matching a more widely-used gender-equal language practice in Swedish. (Source: Mikael Winninge and Sara Rösare)
See also “God’s Gender” under God.
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself” in many English Bible translations when referring to the persons of the Trinity with the capitalized “He,” “His,” “Him,” or “Himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Chinese, however, offers another possibility (click or tap here to read more):
In modern Chinese, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, many other Bible translations do and it is widely used in hymnals and other Christian materials. (Source: Zetzsche)
Early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970) also used 祂 to refer to “God.” Kramers points out: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
Source: R. P. Kramers in The Bible Translator 1956, p. 152ff.
In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of systems of pronouns is used (click or tap here to read more):
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff.)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “kind,” or “warrior”). It does that by either using passive constructs (“He gave us” vs “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
See also this chapter in the World Atlas of Language Structures on different approaches to personal pronouns.
Translator: Simon Wong