Philemon 1:4 - 7 in Mexican Sign Language

Following is the translation of Philemon 1:4-7 into Mexican Sign Language with back-translations into Spanish and English underneath:


© La Biblia en LSM / La Palabra de Dios

Retrotraducciones en español (haga clic o pulse aquí)

Yo Pablo escribo que he oído de tu amor y confianza en el Señor Jesucristo, Filemón, y que de igual manera amas y confías en todos los que creen en Dios.

En mi oración, yo siempre doy gracias por ti, Filemón porque siempre estás con los que creen en Dios.

Ruego que tus ojos sean abiertos para descubrir que Cristo Jesús te da todo lo bueno.

Yo, Pablo, me emociono con alegría porque tú, hermano en Cristo, amas y consuelas a todas las personas que creen en Dios.


I, Paul, write that I have heard about your love and trust in the Lord Jesus Christ, Philemon, and that likewise you love and trust those who believe in God.

In my prayers I always give thanks for you, Philemon, because you are always with those who believe in God.

I pray that your eyes will be opened to discover that Christ Jesus gives you all that is good.

I, Paul, am excited and joyful because you, brother in Christ, love and comfort all those who believe in God.

Source: La Biblia en LSM / La Palabra de Dios

<< Philemon 1:1-3 in Mexican Sign Language

Philemon 1:8-12 in Mexican Sign Language >>

saint

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The Greek that is translated as “saint” in English is rendered into Highland Puebla Nahuatl as “one with a clean hearts,” into Northwestern Dinka as “one with a white hearts,” and into Western Kanjobal as “person of prayer.” (Source: Nida 1952, p. 146)

Other translations include:

complete verse (Philemon 1:5)

Following are a number of back-translations of Philemon 1:5:

  • Uma: “Because I hear of the staying [faithfulness] of your believing in the Lord Yesus and the bigness of your love to all his followers.” (Source: Uma Back Translation)
  • Yakan: “because I hear/heard that you love all people trusting in Isa and that you really trust in Isa our (incl.) Leader.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “for I have heard the news about your strong faith in our Lord Jesus and about your holding dear in your breath all who believe in Him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “for I have been-hearing of your (sing.) faith in the Lord Jesus and your (sing.) love for all God’s people.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “because I am-hearing-news about your trusting and believing/obeying the Lord Jesus, and (about) your valuing of all your fellow people of God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because I hear that you very much love all those who are in the hand of God and you intensely believe in the Lord Jesus.” (Source: Tenango Otomi Back Translation)

Performing Philemon from a Caribbean Perspective

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

     Skucha bon Filemon
     Listen good, Philemon

     Esta kurashi!
     What (a) boldness!

     Esta tribí!
     What audacity!

     Paga bèk, …..paga bèk??? paga bèk!!!
     Pay back,……pay back???? Pay back!!!

     Sinbèrguensa ta bo mester paga bèk.
     (You-without-shame) you have to pay back.

     Paga bèk, t’a bo mester duna bèk.
     Pay back, you have to pay back.

     Ladron di alma, ladron di bida, ezè chupadó di sanger!
     Soul robber, life robber, blood sucking vampire!

21 Sigur mi ta skibi,
21 For sure I write,

Sigur mi ta ku bo ta skucha mi.
For sure I know that you hear me.

I mi sa ku lo bo bai mas leu ku loke mi ta pidibo.
And I know that you will go beyond what I ask you.

     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

     Changa el a changa bo Filemon
     Cornered he has cornered you Philemon.

     Komader Liberté na banda suit.
     Kamader9 Freedom to the south.

     Kompader Fraternité na banda nòrt.
     Kompader Brotherhood to the north

     I kompèr Egalité no ta bèk ni ost ni west.
     And kompèr Equality does not retreat, neither to the east nor to the west.

22 Ahan, . . . prepará un lugá pa mi keda,
22 Aha, . . . prepare a place for me to stay,

pasobra mi ta spera ku Dios lo skucha
because I expect that God will hear,

skucha boso orashon
will hear your (pl.) prayer(s)

i entregá mi bèk na boso.
and give me back to you.

23 Kumindamentu di Epafras, prizonero huntu ku mi,
23 Greetings from Epaphras, prisoner together with me,

pa kousa di Kristu-Hesus.
for the cause of Christ-Jesus.

24 Kumindamentu di esnan ku ta traha huntu kumi:
24 Greetings from those who work together with me:
Marko,
Aristargo,
Demas
i Lukas.

25 Grasia di Señor Hesu-Kristu sea ku boso.
25 Grace of (the) Lord Jesus-Christ be with you (pl.).

     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 kua grasia por ta ku bo?
     Which grace can be with you?

     Hòmber kitadó di libertad,
     Man-robber-of-freedom,

     Ta kua Hesus a bendishoná
     Which Jesus has blessed,

     Bo kruel definishon di humanidat?
     Your cruel definition of humanity?

     Ta kua Dios, Spiritu puru,
     Which God, pure Spirit,

     B’a mira sklavisá niun hende.
     Have you seen enslave anybody?

     Mi n’ tin kunes ku ta kultura.
     Don’t care that it is culture.

     Mi n’ tin kunes ku ta di bo mes koló
     Don’t care that it is people of your color.

     Mi n’ tin kunes ku evolushon.
     Don’t care for evolution(ary change)

     P’esei m’a muri den revolushon!
     That’s why I died in a revoluton!

     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


Source: Marlon Winedt in The Bible Translator 2015, p 3ff.

Jesus

The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator 1993, 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):

  • Indo-Iranian languages: Persian, Dari, Central Pashto, Southern Pashto all use Eysa (عيسی or عيسىٰ for Southern Pashto), Sindhi uses Eysey (عيسيٰ), Southern Balochi Issa (ایسّا), Central Kurdish (Sorani) and Northern Kurdish (Kurmanji) use Îsa (عیسای and Иса respectively), Turkmen has Isa, and Tajik Isoi (Исои — compare Iso/Исо in the Tajik Qur’an)
  • Turkic languages: Turkish uses İsa, Kazakh, Kumyk, Nogai, Crimean Tatar all have Isa (Иса), Kirghiz has Iysa (Ыйса), Uzbek has Iso (Исо — compare Iiso/Ийсо in the Uzbek Qur’an), Bashkir uses Aaisa (Ғайса), North Azerbaijani İsa, Uighur uses Eysa (ئەيسا), and Kara-Kalpak İysa (Ийса)
  • Caucasian languages: Bezhta and Lezghian use Isa (Иса), Avaric has Aisa (ГІиса), and Chechen Iza (Иза)
  • Various African languages: Somali, a Cushitic language, has Ciise, Kabyle has Ɛisa and Tahaggart Tamahaq has Yeswa (both Berber languages), the Saharan languages Central Kanuri, Manga Kanuri have Isa, the Atlantic-Congo languages Dagbani, Mampruli, and Bimoba use Yisa, and the Chadian Arabic Bible has Isa (عِيسَى)
  • 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.)


“Jesus” in German Sign Language (source )

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 IHCOYC XPICTOC 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.

source (c) Jacques Mercier and Alain Mathieu

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.

Other visual representation of Jesus in TIPs include several non-Western styles of art: traditional Korean art, traditional Chinese art, modern Chinese abstract art, northern and central Thailand’s popular art, Indian Hamzanama style, traditional Vietnamese art, or Japanese prints.

See also this devotion on YouVersion .

Lord

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The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare [מָרֵא]) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.

In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.

In the New Testament, the Greek term kurios has at least four different kinds of use:

  • referring to “God,” especially in Old Testament quotations,
  • meaning “master” or “owner,” especially in parables, etc.,
  • as a form of address (see for instance John 4:11: “Sir, you have no bucket”),
  • or, most often, referring to Jesus

In the first and fourth case, it is also translated as “Lord” in English.

Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”

When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).

Click or tap here to see the rest of this insight

Following are some of the solutions that don’t rely on a different typographical display (see above):

  • Navajo (Dinė): “the one who has charge”
  • Mossi: “the one who has the head” (the leader)
  • Uduk: “chief”
  • Guerrero Amuzgo: “the one who commands”
  • Kpelle: “person-owner” (a term which may be applied to a chief)
  • Central Pame: “the one who owns us” (or “commands us”)
  • Piro: “the big one” (used commonly of one in authority)
  • San Blas Kuna: “the great one over all” (source for this and above: Bratcher / Nida)
  • Guhu-Samane: Soopara (“our Supervisor”) (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
  • Balinese: “Venerated-one” (source: Reiling / Swellengrebel)
  • Yanesha’: “the one who carries us” (source: Nida 1952, p. 159)
  • Northern Emberá: Dadjirã Boro (“our Head”)
  • Rarotongan: Atu (“master or owner of a property”)
  • Gilbertese: Uea (“a person of high status invested with authority to rule the people”)
  • Rotuman: Gagaja (“village chief”)
  • Samoan: Ali’i (“an important word in the native culture, it derives from the Samoan understanding of lordship based on the local traditions”)
  • Tahitian: Fatu (“owner,” “master”)
  • Tuvalu: Te Aliki (“chief”)
  • Fijian: Liuliu (“leader”) (source for this and six above: Joseph Hong in The Bible Translator 1994, p. 329ff. )
  • Bacama: Həmə miye: “owner of people” (source: David Frank in this blog post )
  • Hopi: “Controller” (source: Walls 2000, p. 139)
  • Iyansi: Mwol. Mwol is traditionally used for the “chief of a group of communities and villages” with legal, temporal, and spiritual authority (versus the “mfum [the term used in other Bantu languages] which is used for the chief of one community of people in one village”). Mwol is also used for twins who are “treated as special children, highly honored, and taken care of like kings and queens.” (Source: Kividi Kikama in Greed / Kruger, p. 396ff.)
  • Ghomala’: Cyəpɔ (“he who is above everyone,” consisting of the verb cyə — to surpass or go beyond — and pɔ — referring to people. No human can claim this attribute, no matter what his or her social status or prestige.” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn )
  • Binumarien: Karaambaia: “fight-leader” (Source: Oates 1995, p. 255)
  • Warlpiri: Warlaljamarri (owner or possessor of something — for more information tap or click here)

    We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.

    New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.

    Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. )

  • Mairasi: Onggoao Nem (“Throated One” — “Leader,” “Elder”) or Enggavot Nan (“Above-One”) (source: Enggavoter 2004)
  • Obolo: Okaan̄-ene (“Owner of person(s)”) (source: Enene Enene)
  • Angami Naga: Niepu (“master,” “owner”)
  • Lotha Naga: Opvui (“owner of house / field / cattle”) — since both “Lord” and YHWH are translated as Opvui there is an understanding that “Opvui Jesus is the same as the Opvui of the Old Testament”
  • Ao Naga: Kibuba (“human master,” “teacher,” “owner of property,” etc.) (source for this and two above: Nitoy Achumi in The Bible Translator 1992 p. 438ff. )
  • Seediq: Tholang, loan word from Min Nan Chinese (the majority language in Taiwan) thâu-lâng (頭儂): “Master” (source: Covell 1998, p. 248)
  • Thai: phra’ phu pen cao (พระผู้เป็นเจ้า) (divine person who is lord) or ong(kh) cao nay (องค์เจ้านาย) (<divine classifier>-lord-boss) (source: Stephen Pattemore)
  • Arabic often uses different terms for adonai or kurios referring to God (al-rabb الرب) and kurios referring to Jesus (al-sayyid الـسـيـد). Al-rabb is also the term traditionally used in Arabic Christian-idiom translations for YHWH, and al-sayyid is an honorary term, similar to English “lord” or “sir” (source: Andy Warren-Rothlin).
  • Tamil also uses different terms for adonai/kurios when referring to God and kurios when referring to Jesus. The former is Karttar கர்த்தர், a Sanskrit-derived term with the original meaning of “creator,” and the latter in Āṇṭavar ஆண்டவர், a Tamil term originally meaning “govern” or “reign” (source: Natarajan Subramani).
  • Burunge: Looimoo: “owner who owns everything” (in the Burunge Bible translation, this term is only used as a reference to Jesus and was originally used to refer to the traditional highest deity — source: Michael Endl in Holzhausen / Riderer 2010, p. 48)
  • Yagaria: Souve, originally “war lord” (source: Renck, p. 94)
  • Aguacateco: Ajcaw ske’j: “the one to whom we belong and who is above us” (source: Rita Peterson in Holzhausen / Riderer 2010, p. 49)
  • Konkomba: Tidindaan: “He who is the owner of the land and reigns over the people” (source: Lidorio 2007, p. 66)
  • Chichewa: Ambuye Ambuye comes from the singular form Mbuye which is used to refer to: (1) someone who is a guardian or protector of someone or group of people — a grandparent who has founded a community or village; (2) someone who is a boss or master over a group of people or servants and has absolute control over them; (3) owner of something, be it a property, animals and people who are bound under his/her rule — for people this was mostly commonly used in the context of slaves and their owner. In short, Mbuye is someone who has some authorities over those who call him/her their “Mbuye.” Now, when the form Ambuye is used it will either be for honorific when used for singular or plural when referring to more than one person. When this term is used in reference to God, it is for respect to God as he is acknowledged as a guardian, protector, and ruler of everything. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation).
  • Hdi uses rveri (“lion”) as a title of respect and as such it regularly translates adon in the Old Testament. As an address, it’s most often with a possessive pronoun as in rvera ɗa (“my lion” = “my lord” or “sir”). So, for example, Genesis 15:2 (“O Lord God”) is Rvera ɗa Yawe (“My lion Yahweh”) or Ruth to Boaz in Ruth 2:13: “May I find your grace [lit. good-stomach] my lion.” This ties in nicely with the imagery of the Lord roaring like a lion (Hosea 11:10; Amos 3:8; Joel 3:16). Better still, this makes passages like Revelation 5:5 even richer when we read about rveri ma taba məndəra la Yuda, “the Lion of the tribe of Judah”. In Revelation 19:16, Jesus is rveri ta ghəŋa rveriha “the lion above lions” (“lord of lords”). (Source: Drew Maust)

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”

See also Father / Lord.

Translation commentary on Philemon 1:5

Paul says that two things he has heard make him thank God for Philemon: Philemon’s love for all of God’s people and his faith in the Lord Jesus. The Greek text employs a literary figure known as chiasmus (see Lightfoot, Moule), in which the order of the elements in two parallel phrases is a-b-b-a: love-faith-Lord Jesus-saints. Good News Translation (also Bible en français courant Die Bibel im heutigen Deutsch Barclay) has abandoned the figure, since a literal reproduction of it (as in Revised Standard Version Jerusalem Bible New American Bible) leads to misunderstanding. The contents of the verse are identical with that of Col 1.4. Some take pistis here in the sense of “faithfulness, loyalty,” because of the preposition pros “to, toward” and the use of “the Lord” as the one to whom the pistis is directed. But the same preposition is used in 1 Thes 1.8, and the usual meaning of “faith,” in Paul’s letters, that is, trust in Christ, is most probably the one intended here.

Since what Paul heard was actually a report of Philemon’s love for God’s people, it may be important to make this relationship explicit, for example, “I have heard people speak about your love for all of God’s people” or even “people have told me how much you love all God’s people.” If this must be expressed in direct discourse, one may say “people have told me, ‘Philemon loves all of God’s people.’ ”

In translating the term love, it is important to avoid connotations of sexual interest and of “desire” in the sense of “desiring to possess” or “wanting to control.” A more satisfactory equivalent in some languages is “how you take care of all of God’s people” or “how you are so concerned for all of God’s people.” The emphasis is upon the manner in which Philemon has a desire to help God’s people rather than his emotional attachment to God’s people.

The faith you have in the Lord Jesus may be expressed as “the way in which you trust the Lord Jesus” or “… our Lord Jesus.”

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 .