Following are a number of back-translations of Philemon 1:1:
Uma: “This letter is from me, Paulus, who am imprisoned because of my work spreading the news of Kristus Yesus, and from Timotius, our one-faith relative, we (excl.) send to you, Filemon, our (excl.) relative whom we (excl.) love, and our (excl.) friend of one-work,” (Source: Uma Back Translation)
Yakan: “This letter is from me, Paul and from Timoteo our (incl.) brother who trusts in Isa Almasi. I am jailed here because I follow Isa Almasi. We (excl.) send this letter to you Pilemon. You are our (excl.) friend and our (excl.) companion working for God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Our dear friend and partner Philemon. As for me, Paul, the one in prison because of my faith in Jesus Christ, and as for Timothy, our (incl.) brother, we write to you and to Apphia, our sister because of believing, and to Archippus our fellow soldier of Christ, and we also write to the believers who worship in your house.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I am Pablo who am-imprisoned because of my serving Cristo Jesus. My companion here, it is our sibling/cousin (henceforth brother) Timoteo. Here is our (excl.) letter to you (sing.) Filemon who are our (excl.) much-loved friend and fellow-worker.” (Source: Kankanaey Back Translation)
Tagbanwa: “Our(excl.) held-dear friend Filemon, who is our (excl.) fellow-worker of the work of the Lord, there-(with-you) is our (excl.) letter, I who am Pablo, who is being-imprisoned because of my service to Cristo Jesus, and our sibling in believing Timoteo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, our dear fellow worker Philemon. I, along with our brother Timothy, greet you. I, Paul, am in prison here because I speak the word about Jesus Christ.” (Source: Tenango Otomi Back Translation)
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.”
The following is a translation for a performance of the book of Philemon in Papiamento and its English translation. The translation is interspersed with a provocative fictional response by the historical character of Tula, the Curaçaoan revolt leader of 1795, juxtaposing the subtle liberating message of Paul with a revolutionary approach. This is followed by a video showing the performance:
1 Esaki ta karta
1 This is [a] letter
di Pablo,
from Paul,
i di ruman Timoteo,
From sibling Timothy
Pablo prezu pa kousa di Kristu-Hesus;
Paul imprisoned for the cause of Christ-Jesus
ta pa Filemon, kompañer’i trabou,
it is for Philemon, fellow of work
2 ta pa Iglesia, reuní na su kas.
2 It is for the church, gathered at his house
Karta tambe pa Apfia, nos ruman muhé,
Letter also to Apphia, our sibling female
Karta tambe pa Argipo, kompañer’i lucha.
Letter also for Archippus fellow of fight
Click or tap here to see the rest of this translation as well as the video performance
3 Dios nos Tata, duna boso
3 God the Father give you
Señor Hesu-Kristu duna boso
Lord Jesus-Christ give you
grasia i pas.
grace and peace
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Lesa mi ta lesa den karta sagrado
Read I do read in holy letter
Ta ku masha kachèt mester kumindá bo
(that) with lots of respect you have to be greeted
Pa kombensébo ku hende ta util
(so as to) convince you that (a) human being is useful
Hende ta mas k’util.
(A) Human being is more than useful
4 Mi Dios mi ta gradisí,
4 My God I do thank
Ora mi kòrdabo den mi orashon,
When I remember you in my prayer
5 pasobra hopi fe den Señor Hesus bo tin
because lots of faith in (the) Lord Jesus you have
Segun mi a tende,
From what I hear
Stimashon pa Dios su pueblo bo tin.
Love for God his people you have.
6 Mi ta resa, pa e fe
I pray for the faith
ku bo ta kompartí ku otro kreyente,
that you share with other believers,
hiba na komprondementu berdadero di tur kos bon
lead to understanding true of all good things
ku pa Kristu nos por hasi.
that for Christ we can do
7 Mi ruman, bo amor
7 My sibling, your love
a hasi mi mashá kontentu
has made me very happy
kurashá mi hopi,
encouraged me a lot
pasobra el a sirbi pa animá kurason di e rumannan.
Because he has to animate (the) heart of the siblings.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Ta trasta mester trasta ku bo
Flatter has to flatter you
Hunta stropi na bo boka
Put honey at your mouth
Pa por bisa bo ku bo ta mal robes
So as to say that you are badly wrong
Pa por bisa bo ku bo ta mal brua
So as to say that you are badly confused
8 P’esei derecho mi tin di bisa bo kiko hasi,
8 That is why with what right I have to tell you what to do,
Ora mi apelá na Kristu.
When I appeal to Christ.
9 Tòg a base di amor,
9 Though on (the) basis of love,
un petishon mi ta preferá hasi na bo.
A petition I prefer to do to you.
Ami, Pablo un hòmber bieu kaba,
I, Paul a man old already
asta prezu awor pa kousa di Kristu
even imprisoned now for (the) cause of Christ
10 Mi ke pidi bo pa mi yu Onésimo;
10 I want to ask you for my son Onesimus;
ta den prisón mi a bira su tata spiritual.
it is in prison that I have become his spiritual father.
11 Un tempu e no tabata sirbi bo pa nada,
11 A time he was not useful for anything
pero awor el a bira útil pa nos tur dos,
but now he has become useful to two of us,
manera su nòmber mes ta nifiká.
just as his name means.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Pachi7 Pablo pone preshon
Old man Paul put pressure
Pachi Pablo no papia ko’I kèns
Old man Paul do not speak foolishness
Ku trabou’i katibu n’ ta bal nada
(to say) that work of slave is not worth anything
Ku mi t’ei djis pa ta “util.”
That I am (exist) just to be “useful”
12 Mi ta mand’é bèk pa bo;
12 I am sending him back to you
ta manera mi kurason mes
as if my heart itself
mi ta ranka saka manda pa bo!
I rip out and send to you!
13 Gana di ten’é serka mi, mi tin
13 Desire to have him with me, I have
pa e por a yuda mi na bo lugá,
so that he can help me in your place
tanten mi ta prezu pa kousa di e bon notisia.
while I am imprisoned for the cause of the good news.
14 Sinembargo mi no ke hasi nada sin bo aprobashon,
14 Although I do not want to do anything without your approval
pa bo no haña bo ta hasi un bondat fòrsá,
so you will not find yourself doing a good, forced,
ma dje manera akí bo por hasié di bo mes boluntat.
but in this way you can do it from your own will.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Ai malai ai malai ei
(lamentation sound)
Ai malai ai malai ei
(lamentation sound)
Si bo tabata konosé doló di katibu
If you do not know (the) pain of slave(s)
Pablito lo bo no a saka bo shiri shiri,
(Dear) Paul (diminutive)
you would not have to take out your guts,
Bo yu sin doló, mand’é bèk.
your child-without-pain to send him back.
15 Por ta mashá bon:
15 Could be very well:
pa un tempu el a alehá for di bo,
For a time he has gone away from you,
djis pa bo hañ’é bèk pa semper.
Just so you can find him back for ever.
16 Pasobra awor e no ta djis un simpel katibu:
16 Because now he is not just a simple slave:
mas ku un katibu e ta un ruman stimá.
More than a slave he is a beloved sibling.
Anto spesialmente pa mi, e ta mashá stimá!
And especially for me, he is very well loved.
Pero pa abo: mas stimá ainda, komo katibu i komo ruman den Señor.
And for you more: more loved, as a slave/servant and as sibling in (the) Lord.
17 Ke men si bo tin mi pa kompañero,
17 That is to say if you have me for (a) collaborator,
risibí Onésimo manera lo bo a risibí mi mes.
receive Onesimus as you would have received me.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Di Adam ku Eva nos ta bini.
From Adam and Eva we come
Boso Buki mes ta bisa.
Your Book itself says it
Si nos tur ta bin di tera,
If we all can come from the earth
T’un lokura abusá di esun
It is a madness to abuse
ku ta puluwé den tera.
the one who plows the earth.
18 Si el a perhudiká bo den ki forma ku ta
18 If he has damaged you in whatever manner
òf si e ta debe bo algu,
or if he owes you something
laga esei pa mi kuenta.
leave that for to my account.
19 Awor mi mes man ta skibi esaki:
19 Now my own hand writes this:
‘Ami, Pablo, ta paga bo bèk!’
“I, Paul, will pay you back!”
Mi n’ tin nodi’ kòrda bo ku bo debe serka mi ta bo mes!
There is no need for me to remind me that your debt with me is yourself!
20 Sí, mi ruman, hasi mi e fabor akí pa Señor;
20 Yes, my sibling, do this favor for me for (the) Lord;
animá mi kurason komo ruman den Kristu!
animate my heart as sibling in Christ!
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
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, Boiyesuq, 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, Jeshu, 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, Yehsu, Yëësu, Yeiqsul, Yeisu, Yeisuw, Yeshu, Yē shú, Yeso, Yéso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yěsù, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezuz, 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 following is the so-called “Wales Window for Alabama.” It is a stained-glass window by the artist John Petts from Carmarthenshire, Wales, created in response to the 16th Street Baptist Church bombing which took place in 1963:
Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )
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 ; see also We All are One in Christ)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
In a number of languages, it is not possible to speak of oneself in the third person, and therefore it may be necessary to employ a first person pronoun, together with the name “Paul”; hence, “from me, Paul” or “I Paul write to…”
Paul begins this letter by identifying himself as a prisoner for the sake of Christ Jesus (also verse 9), which means be was in jail because of his Christian work (verses 10, 13), or, in a figurative sense, that he was “a prisoner of Christ Jesus,” that is, he was held captive by him. The latter is possible, but not very probable, since Paul usually identifies himself as an apostle of Christ (Rom 1.1, 1 Cor 1.1, 2 Cor 1.1, Gal 1.1, Eph 1.1, Col 1.1) or as a slave of Christ (Rom 1.1, Phil 1.1). The phrase a prisoner for the sake of Christ Jesus must often be made into an entire clause, for example, “I am now in prison for the sake of Christ Jesus.”
A literal rendering of the phrase for the sake of Christ Jesus might be understood in the sense of Paul being a prisoner in order to advance the cause of Christ Jesus, but what is meant is that he became a prisoner because of what he had already done to advance the cause of Christ Jesus. Therefore, it may be necessary to introduce a more explicit statement concerning the reasons for Paul being in prison, for example, “I am in prison because of what I have done for the sake of Christ Jesus” or “… to serve Christ Jesus.”
Brother is used of Timothy in the Christian sense of a fellow believer in Christ. Paul associates Timothy with himself in writing the letter, but in the letter itself Paul speaks for himself alone. Since the role of Timothy in the sending of this letter is secondary, it may be important to indicate this fact by translating “our brother Timothy joins me in sending greetings” or “… in sending this letter.” In this way one may indicate that Paul is the principal author of the letter.
In a number of languages, it is impossible to use a term meaning literally “brother,” since this would refer only to an individual who is a member of the same family. Therefore, “fellow believer” may be the most satisfactory equivalent. In certain instances, this relationship of Timothy to the Christian faith can only be expressed by a relative clause, “who also believes in Christ Jesus” or “… has put his trust in Christ Jesus.”
Philemon is addressed as our friend and fellow worker (Good News Translation) or “our beloved fellow worker” (Revised Standard Version). Either translation of the phrase is possible.
It may be necessary to introduce a second person singular pronoun in order to identify the relationship of Paul to Philemon, for example, “to you, Philemon, our friend and fellow worker.”
Fellow worker must not, however, be translated in such a way as to suggest that Paul and Philemon were both day laborers. What is meant is that Philemon also helped in advancing the cause of Christ. Therefore, one may translate “one who works with us to help Christ,” or “… to serve Christ,” or “… to make Christ known.”
And the church that meets in your house (on which see Col 4.15) is placed by Good News Translation (also Biblia Dios Habla HoyBible en français courantBarclay) immediately following Philemon’s name in order to make it clear that your refers to Philemon and not to Archippus, as might be understood when placed at the end of verse 2. Although some believe that Archippus is the main addressee of the letter, the vast majority hold that the first-named of the three persons is the main recipient of the letter, and that the person addressed by the second person singular pronoun in all the requests in verses 4-23 is in fact Philemon, even though his name as such does not appear. If it is judged better to keep the church in your house at the end of verse 2, in order to avoid misunderstanding, it might be well to say, as do Twentieth Century New TestamentDie Bibel im heutigen DeutschTranslator’s New Testament, “in Philemon’s house.”
In the same way that Philemon must be identified in some languages with a second person singular pronoun, it may also be necessary to use a similar pronoun in speaking of the church, for example, “and to you who are members to the church that meets in the house of Philemon.” On the other hand, the letter is so predominantly addressed to Philemon that it may be misleading to suggest that the church that met in Philemon’s house, Apphia, and Archippus are all on the same level as recipients of the letter. Therefore, one may be obliged to translate as follows, “to you, Philemon, our friend and fellow worker, and will you extend greetings to the church that meets in your house and to our sister Apphia and to our fellow soldier Archippus.”
Apphia is called our sister, a phrase used also in the Christian sense of a fellow believer. There is no way of determining what was the relation between her, Philemon, and Archippus. Some may think that she was Philemon’s wife, which is quite possible, and that Archippus was their son; but all of this is purely conjectural. Some later manuscripts add the adjective “beloved” to Apphia (see King James Version).
A literal rendering of our sister Apphia can be misleading, not only because “sister” might be taken in the literal sense, but also because the possessive pronoun “our” might suggest some kind of possessive relationship. To avoid this misunderstanding, one may translate, for example, “Apphia, who also believes in Christ Jesus even as we do.”
Archippus is addressed as our fellow soldier, in a figurative sense of one who “fights” for the Christian cause (used also in Phil 2.25 of Epaphroditus). A literal rendering of soldier can be misleading. In some instances this metaphorical or figurative meaning may be identified satisfactorily as a simile, for example, “who is like a soldier.” The essential meaning may also be supplied by a non-figurative expression, for example, “who strives so hard to serve” or “who faces so much opposition in serving.” The phrase our fellow may be expressed as “even as we do” or “who together with us.”
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .
When Christians in New Testament times wrote a letter, they usually started by doing three things. First they wrote the name of the person or people who were writing the letter. Then they wrote the name of the person or people who would be receiving the letter. Then they wrote a Christian greeting. Paul did all three things in his letter to Philemon. He included:
• The name of the person who wrote the letter: Paul (verse 1)
• The name of the person receiving the letter: Philemon (verse 1)
• A Christian greeting (verse 3)
Your translation may be easier to read if each of these three parts is a separate paragraph, as in the Good News Translation, Berean Standard Bible, New International Version, and Revised Standard Version versions.
Carefully consider the best way to arrange the information in verses 1–3 when you translate verses 1–3. What is the usual way to begin a letter in your language? Can you follow that style and still include the three parts from Paul’s opening Section? All of the information in this opening Section should also be in the opening Section of your translation. For example, do not take Paul’s name out of the opening paragraph even though writers in your language put their name at the end of the letter. After you have decided what is the best way to begin a letter in your language, follow that same basic way consistently in your translations of all of Paul’s letters.
Read verses 1–3 carefully in the Berean Standard Bible and the Good News Translation. Then read the following notes and the Display before you begin to translate.
1a
Paul: The apostle Paul wrote this letter. He began by writing his name. There is no verb in verse 1 in the Greek text. But many languages require complete sentences, so you may need to add a verb. Paul was writing a letter to Philemon, so you could use a form of the verb “write” or the verb “greet.”
It is not natural in some languages for someone to talk about himself in the third person. For example, it would not be correct in some languages for Paul to write, “Paul is writing to you.” In such cases, you could translate this in a first person form:
I, Paul, am writing this letter.
a prisoner of Christ Jesus: Paul was saying, “I am in prison because I do the work of Christ Jesus.” Good News Translation: “A prisoner for the sake of Christ Jesus.” Paul was in prison when he wrote this letter. But that was not because he did something wrong. People put him in prison because he preached the Good News about Jesus Christ. Those who didn’t believe in Jesus Christ didn’t like Paul’s message, and so they put him in prison.
Christ Jesus: Paul and other authors who wrote New Testament books usually wrote “Jesus Christ” as Paul did in verse 3, instead of the name Christ Jesus, which Paul wrote here. The meaning is the same either way. If people who read your translation will think that Christ Jesus is a different person from “Jesus Christ,” you should use the more common order “Jesus Christ” here also.
1b
Timothy: Timothy also sent Philemon his greetings. Timothy was Paul’s close friend who worked for Jesus just as Paul did. Bible scholars think that Timothy probably did not help Paul write this letter. But he was with Paul at the time Paul wrote the letter, and he also wanted to greet Philemon.
brother: The word brother in this context refers to a fellow believer in Christ. Paul, Timothy and Philemon were probably not physically related to each other as members of the same earthly family are. Timothy was a younger Christian, a fellow believer of Paul and also of Philemon and the other Christians at Colosse.
The word brother as used among Christians means that they are spiritual brothers and sisters because they are God’s children. They are closely related to one another in this sense. Perhaps you can use the term “brother” for men who are Christians and “sister” for women who are Christians (as in verse 2). Or perhaps there is a word that you could use to include both men and women (such as “sibling” in English). If your language has different words for “older brother” and “younger brother,” use “younger brother” here in verse 1 because Timothy was younger than both Paul and Philemon. If “brother” means only a member of the same family in your language and no one will understand a spiritual relationship here, a footnote could explain how Christians used the term then. Or perhaps there may be another term you can use to show how one family member is related to another family member.
To Philemon: This means “We greet you, Philemon.” This was a way people wrote letters in Paul’s time. Philemon, who received the letter, understood the implied meaning “we send greetings.”
Philemon: Philemon was the main person Paul was writing this letter to. Philemon, who lived in the town of Colosse, was an important man and was probably rich. He was also the master of the slave Onesimus. Paul had helped Philemon to become a Christian (see verse 19b).
1c
our beloved: Both Paul and Timothy loved Philemon very much. You could translate the phrase our beloved as “We love you very much.” See Display for verse 1c.
fellow worker: The phrase fellow worker means that Philemon helped to spread the Good News, like Paul and Timothy did. He probably did not work together with Paul in the same place.
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®).
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