Epaphroditus

The name that is transliterated as “Epaphroditus” in English means “lovely,” “handsome,” “charming.” (Source: Cornwall / Smith 1997 )

In Libras (Brazilian Sign Language) it is translated with a sign that combines “lovely” (or “beloved of Aphrodite,” the meaning of the name) and “beloved friend” (of Paul — see Philippians 2:25). (Source: Missão Kophós )


“Epaphroditus” in Libras (source )

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

apostle, apostles

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The Greek term that means “one who is sent off” in its singular form and is usually transliterated as “apostle(s)” in English is (back-) translated in the following ways:

Scot McKnight (in The Second Testament, publ. 2023) translates it into English as commissioner.

In American Sign Language it is translated with a combination of the signs for “following” plus the sign for “authority” to differentiate it from disciple. (Source: Ruth Anna Spooner, Ron Lawer)


“apostles” in American Sign Language, source: Deaf Harbor

In Hungarian Sign Language it is translated with a sign that shows the shape of the beard, based on the common and general visual representation of the apostles. This sign differs from the sign for a beard as used in colloquial language. The sign of the apostle does not originate from a specific biblical verse, but rather from the cultural context and later ecclesiastical tradition. “Do not cut the hair at the sides of your head or clip off the edges of your beard.” Lev 19:27. In the biblical era, wearing a beard was the default social and religious norm among Jewish men. The Apostle Peter is generally depicted with a short, curly, white beard. The Apostle Paul appears with a longer, pointed beard. The Apostle John is an exception, as he was the youngest disciple. In iconography, he is often the only one painted without a beard (as a youth) to emphasize his purity and age (see for instance at Transfiguration (icon)). (Source: Jenjelvi Biblia and HSL Bible Translation Group)


“Apostle” in Hungarian Sign Language (source )

Learn more on Bible Odyssey: The Apostles in Christian Art .

messenger

The Hebrew and Greek that is translated as “messenger” in English is translated in Noongar as moort yana-waangki or “person walk-talk” (source: Warda-Kwabba Luke-Ang).

brother (fellow believer)

The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)

In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)

In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)

In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”

See also brothers.

complete verse (Philippians 2:25)

Following are a number of back-translations of Philippians 2:25:

  • Uma: “However, as for our relative Epafroditus, whom you long ago ordered to come here to assist me, I think/say it is better that I just order him to go back to you. We(excl.) two are like soldiers that fight together, for we (excl.) are one-work in the work of the Lord, and he has helped me in my hardship.” (Source: Uma Back Translation)
  • Yakan: “I (happened-to) think also that I should send back to you our (incl.) brother Epaprode. You sent him hep here to help me. He is really my companion working for God and he is my companion defending the good news.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And I also decided that it was necessary to send to you our (incl.) brother Epaphroditus, the one you sent here to help me. He is my companion and partner in what God has for me to do.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I have also decided that it is necessary to send-home our sibling Epafroditus who is my fellow-worker and my companion soldier of Cristo. He is the one you sent to me to help-me in all my needs,” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, as for Epafrodito, our sibling in believing whom you sent here to bring your (financial) help to me and to assist me in my work here, his help to me is really very big. And it’s true that, even though many are opposing, he’s a good friend to me in standing up for the Good News. But I am thinking that it’s necessary to send him home now there-to-you.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I think that it is necessary that I send there Epaphroditus, whom you have sent to bring me the money you sent. Because when he arrived here, he helped me in preaching the word.” (Source: Tenango Otomi Back Translation)

formal 2nd person plural pronoun (Japanese)

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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 shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Philippians 2:25

Paul now turns to speak about Epaphroditus, commending him and explaining his situation. It is difficult to be certain whether Epaphroditus is still with Paul as this letter is being written or has already begun his journey back to Philippi. If he is still with Paul, he will be the bearer of this letter. The verb I have thought, which is in the aorist tense, is then taken as a so-called “epistolary” aorist; that is, the writer puts himself in the position of the reader for whom, when the letter arrives, the writer’s present thoughts and actions would be matters of the past. In English, however, one would normally render the verb in the present or the perfect tense. This view is favored by most modern translators, thus “I feel” (New English Bible), “I think” (Moffatt Jerusalem Bible), or I have thought (“I have decided” New American Bible).

Since Epaphroditus is obviously a member of the Philippian community, both New English Bible and Good News Translation render our brother (inclusive our) rather than the exclusive “my brother” (Revised Standard Version New American Bible). The expression means “our fellow-Christian” (Barclay) Our brother may be expressed in some languages as “our fellow believer.” But such an expression must be extended even further in some languages as “one who believes in Jesus even as we do.”

Who has worked and fought by my side translates two Greek compound nouns, literally, “my fellow-worker and fellow-soldier.” These terms refer to Epaphroditus as Paul’s partner in his labor and fight for the cause of Christ and the gospel (Barclay “who has done Christ’s work and fought Christ’s battle with me”). The expression “fellow-soldier,” occurring elsewhere only in Philemon 2, reminds us that Christian work is a battle (cf. 1.27 ff).

A rendering of the verb has worked should not suggest mere physical activity—“tent making,” for example. What is important here is that Epaphroditus had “worked for the gospel.” Also, it may be misleading to use the military figure of speech suggested by fought by my side. This could suggest to some readers that Paul and Epaphroditus were actually soldiers, or that they had fought together against lions in some arena where Christians were being persecuted. One can, however, preserve something of the concept of a struggle by rendering fought by my side as “joined me in defending the good news.”

Epaphroditus is further described as “your apostle and minister of my need.” In the New Testament “apostle” is often used in the technical sense of “the Twelve,” that is, the apostles chosen by Jesus, and “minister” is understood as “one who performs priestly functions.” It is not likely that the special sense of either of these terms is intended here. Furthermore, the coordinate construction “apostle and minister” is best taken as forming one event, the latter being the semantic goal of the former. Thus one can render “your messenger to serve my need” (cf. New English Bible Jerusalem Bible New American Bible). By transforming this phrase into a relative clause parallel to the preceding clause, we have the Good News Translation rendering, who has served as your messenger in helping me. This may be rendered in some languages as “who has been your messenger in coming to help me,” or “he has been your messenger who has come and helped me.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .