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 (Romans 16:2)

Following are a number of back-translations of Romans 16:2:

  • Uma: “I request that you receive her like your relative in the Lord Yesus, since that is the action that is appropriate for us who follow Yesus. If there is anything she needs, give it to her, because she has helped many people–I am one of them.” (Source: Uma Back Translation)
  • Yakan: “When she arrives there, be very hospitable to her/attend to her very well. To do this, is fitting/right for you the ones who trust Isa Almasi. If there is some way you can help Pebe, really help her, because she has helped many people. And even I, she helped me also.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Welcome her because of her faith in our Lord, because this is the behavior that is fitting for believers. If there are any things that she needs, you just help her because she has helped many believers and she helps me also.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When she arrives there, receive her properly because of her being-one-with our Lord, because that is the appropriate-thing for God’s people to do. Help her as well if she has needs, because she (appreciative particle) has helped many including me.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Concerning this one, a real believer, give her a welcome when she comes there. Because this is what is proper to do for believers. This Phoebe, if she needs any help when she is there, help her. Because she has very much helped the people here and also me she has helped when I had need.” (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. )

Japanese benefactives (agete)

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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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, agete (あげて) or “do for their sake” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

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).

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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 Romans 16:2

In Greek verses 1 and 2 are all one sentence. “In the Lord” is rendered by the Good News Translation as in the Lord’s name (New English Bible “in the fellowship of the Lord”). In such a context “in the Lord” means “because she belongs to the Lord.” The initial phrase receive her in the Lord’s name may therefore be rendered as “welcome her as one who belongs to the Lord.”

As God’s people should (An American Translation* “as God’s people should welcome one another”) is literally “worthy of saints.” On “saints” see 1.7. This phrase could possibly be taken with the meaning “in a way that she should be received because she is one of God’s people,” but translators and commentators generally take the phrase with the same meaning as in the Good News Translation. Accordingly, one can render this clause as “in the way in which God’s people should welcome one another” or “as God’s people should receive one another.”

Give her any help she may need from you would, of course, include the matter of financial assistance.

Good friend (so New English Bible) has been translated by the Revised Standard Version as “helper” and by An American Translation* as “protector.” This word appears only here in the New Testament, and though later it is used as a technical term meaning “patroness,” it is better rendered in this passage in a general sense. A good friend to many people and also to me may be rendered simply as “she has been very good to many people and also to me” or “she has helped many people very much and has also helped me.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

SIL Translator’s Notes on Romans 16:2

16:2a

Welcome: The Greek word refers to bringing in someone into your group of friends and accepting him or her.

accept (New Century Version)
-or-
receive (Revised Standard Version)

in the Lord: Here this phrase refers to the relationship that believers have with each other because they are Christians. They all are connected because they are in the Lord. Here are other ways to translate this phrase:

in the fellowship of the Lord (Revised English Bible)
-or-
like your relative in the Lord Yesus

in a manner worthy of the saints: This phrase indicates that the believers are to welcome Phoebe in a way that is appropriate for believers to welcome other believers. Here are other ways to translate this phrase:

as one who is worthy of honor among God’s people (New Living Translation (2004))
-or-
in a way that is proper for…one of God’s own people (Contemporary English Version)

saints: The Greek word that the Berean Standard Bible translates as saints is literally “holy (ones).” It can mean “holy people,” “people dedicated/consecrated to God,” or “people whom God has made holy.” Here it probably implies all of these meanings. In the New Testament, this word refers to all Christians, not to any special group of Christians. See how you translated this word in 1:7 or 15:31.

16:2b

assist her with anything she may need from you: The Greek text is more literally “stand with her in whatever matter she may need of you.” Paul wanted the believers in Rome to assist Phoebe in something she needed to do in Rome, if she asked them for help. Here are other ways to translate this clause:

help her in any way she may need you to
-or-
help her with anything she needs from you

16:2c

For: This introduces the reason Paul wanted the believers in Rome to help Phoebe.

a great help: This word refers to someone who supports someone or a cause. He supports them regularly and with a large amount (not just a little bit of money here and there).

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Commentaire sur la traduction de la lettre aux Romains 16.2

Ce verset continue la pensée de Rom 16.1, mais plusieurs versions commencent une nouvelle phrase ici.

Accueillez-la dans le Seigneur d’une manière digne des saints : l’hospitalité avait une grande importance dans les premières communautés chrétiennes car les croyants étaient souvent rejetés par leurs familles ou en fuite à cause des persécutions. Paul demande aux chrétiens de Rome d’accueillir leur sœur et de bien s’occuper d’elle.

Accueillez-la rend un subjonctif, « Que (ἵνα hina) vous la accueilliez… », « afin que vous la receviez dans le Seigneur » (Bible de Jérusalem). La Bible en français courant et la Parole de Vie utilisent un impératif, « Recevez-la ». On pourrait aussi dire « Je vous demande de la recevoir ».

dans le Seigneur veut dire dans ce contexte « parce qu’elle appartient au Seigneur ». Paul demande aux chrétiens d’accueillir comme un membre de la famille chrétienne cette femme qu’apparemment la communauté ne connaissait pas. La Bible en français courant propose « au nom du Seigneur ». On pourrait dire par exemple, « Accueillez-la comme quelqu’un qui appartient au Seigneur ». Il s’agit de l’accueillir chaleureusement.

d’une manière digne des saints : Paul demande à ce que la communauté reçoive Phœbé « comme on doit le faire entre croyants (Bible en français courant) », « comme des chrétiens doivent le faire » (Parole de Vie) ou « de la manière dont les membres du peuple de Dieu doivent se recevoir les uns les autres ». L’adverbe grec ἀξίως axiôs rend l’idée « d’une manière digne ». Pour saints, voir Rom 1.7. On pourrait aussi dire « Accueillez bien votre sœur Phœbé dans le Seigneur car, comme membre du peuple de Dieu, elle le mérite ».

et aidez-la en toute affaire où elle aurait besoin de vous : aidez-la sera assez facile à rendre dans la majorité des langues. On pourrait dire « assistez-la » ou « apportez-lui votre aide ». Les mots qui suivent, litt. « dans lequel elle a besoin de vous », sont bien rendus dans la Traduction œcuménique de la Bible. Mais au lieu de parler de toute affaire, la Parole de Vie propose « Aidez-la chaque fois qu’elle a besoin de vous », une formulation qui conviendra dans plusieurs langues. L’aide dont il est question inclut sans doute une assistance financière.

Car elle a été une protectrice pour bien des gens et pour moi-même : Paul introduit la raison pour laquelle les gens doivent bien recevoir Phœbé et la conjonction Car peut alors être maintenue. Comme responsable dans l’Église, elle a aidé beaucoup de personnes, y compris Paul.

protectrice : le mot grec προστάτις prostatis ne se trouve qu’ici dans le NT. En dehors de la Bible, il s’agit d’un terme technique qui désigne « le représentant légal des étrangers et leur protecteur… » (Leenhardt, p. 213). Selon certains, il était rare qu’une femme joue ce rôle. Il se peut que Phœbé « a eu l’occasion d’intervenir en faveur des chrétiens, éventuellement devant les autorités… » Paul ne précise pas de quelle manière elle est intervenue. Alors on pourrait rester général, en disant par exemple, « Elle a aidé elle-même beaucoup de gens et elle m’a aidé aussi » (Parole de Vie). Mais on pourrait aussi dire « Car elle est intervenue en faveur de beaucoup et, en particulier, pour moi » (La Bible du Semeur). Dans certaines cultures, surtout en Afrique, il y aura un mot pour « tuteur », quelqu’un dans une ville ou village qui prend la responsabilité pour ou qui prend en charge une autre personne, surtout un étranger et ce terme pourra servir ici.

Source: Margot, Jean-Claude & Zogbo, Lynell. La lettre aux Romains – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.