creation

The Greek, Ge’ez, and Latin that is translated as “creation” in English is translated in Lisu as ꓟꓵ ꓚꓰꓼ ꓟꓲ ꓚꓰꓼ — my tshe mi tshe, verbatim translated as “place — make — earth — make.” This construction follows a traditional four-couplet construct in oral Lisu poetry that is usually in the form ABAC or ABCB. (Source: Arrington 2020, p. 58)

In American Sign Language it is translated with a sign that signifies creating out of nothing. (Source: Ruth Anna Spooner, Ron Lawer)


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

vanity

The Hebrew and Greek that is translated as “vanity,” “emptiness,” “breath,” or similar in English is translated in Mandarin Chinese as xūkōng (虚空) or “hollow,” “empty.” This is a term that is loaned from Buddhist terminology where it is used for Akasha (Sanskrit: आकाश). (Source: Zetzsche)

hope

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“Hope is sometimes one of the most difficult terms to translate in the entire Bible. It is not because people do not hope for things, but so often they speak of hoping as simply ‘waiting.’ In fact, even in Spanish, the word esperar means both ‘to wait’ and ‘to hope.’ However, in many instances the purely neutral term meaning ‘to wait’ may be modified in such a way that people will understand something more of its significance. For example, in Tepeuxila Cuicatec hope is called ‘wait-desire.’ Hope is thus a blend of two activities: waiting and desiring. This is substantially the type of expectancy of which hope consists.

In Yucateco the dependence of hope is described by the phrase ‘on what it hangs.’ ‘Our hope in God’ means that ‘we hang onto God.’ The object of hope is the support of one’s expectant waiting. In Ngäbere the phrase “resting the mind” is used. This “implies waiting and confidence, and what is a better definition of hope than ‘confident waiting’.” (Source for this and above: Nida 1952, p. 20, 133)

Other languages translate as follows:

  • Mairasi: “vision resting place” (source: Enggavoter 2004)
  • Enlhet: “waitings of (our) innermost” (“innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind — for other examples see here) (source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
  • Kwang: “one’s future is restored to one’s soul like a fresh, cool breeze on a hot day.” (Source: Mark Vanderkooi right here )
  • Noongar: koort-kwidiny or “heart waiting” (source: Warda-Kwabba Luke-Ang)
  • Anjam: “looking through the horizon” (source: Albert Hoffmann in his memoirs from 1948, quoted in Holzhausen / Riderer 2010, p. 7)
  • Ron: kintiɓwi or “put lip” (source: Andy Warren-Rothlin)
  • Highland Totonac “wait with expectation” (to offset it from the every-day meaning of hope or wait — source: Hermann Aschmann in The Bible Translator 1950, p. 171ff. ).
  • Alekano: “wait not hearing two ears” (meaning to “wait without being double-minded” — source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Berom: “direct one’s liver toward”
  • Mixtepec Mixtec: “wait and remain strong on the inside”
  • Cerma: “swallow the spittle”
  • Adyghe: “the heart expects something good”
  • Keliko: “place one’s heart on the head”
  • Berik: “wait persistently and hold on to God”
  • Somrai: “hold the heart really tight” (source for this and six above: Wycliffe Germany )
  • Marathi: aasha (आशा) with a stronger emphasis on desire
  • Tamil: nampikkai (நம்பிக்கை) with a stronger emphasis on expectation (source for this and above: J.S.M. Hooper in The Bible Translator 1954, p. 2ff. )

In Mwera “hope” and “faith” are translated with the same word: ngulupai. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

C.M. Doke looks at a number of Bantu languages and their respective translations of “hope” with slightly varying connotations (in The Bible Translator 1954, p. 9ff. ):

  • Xhosa and Zulu: themba “hope, expect,” also “have faith in, rely upon”
  • Tswana: tsholofelo “hope, expect, look for confidently”
  • Southern Sotho: tshepo “trust, rely on, believe in, have confidence in”
  • Kuanyama: eteelelo “waiting for”
  • Swahili: tumaini “confidence, trust, expectation, hope” (as a verb: “hope, trust, expect, be confident, be truthful, rely on”
  • Luganda: okusuubira “hope, trust, expect” also “look forward to, rely upon, anticipate, reckon”
  • Chichewa: chiyembekezo “wait for, wait, expect”
  • Koongo: vuvu “hope, expectancy, expectation, anticipation”
Syntyche D. Dahou (in Christianity Today, January 2021 or see here the same article in French ) reports on the two different terms that are being used in French (click or tap here to see the details):

“Unlike English, which uses the word hope broadly, the French language uses two words that derive from the word espérer (to hope): espoir and espérance. Both can first refer to something hoped for. In this sense, the word espoir usually refers to an uncertain object; that is, someone who hopes for something in this way does not have the certainty that it will happen (“I hope the weather will be nice tomorrow”). On the other hand, espérance describes what, rightly or wrongly, is hoped for or expected with certainty. It often refers to a philosophical or eschatological object (‘I hope in the goodness of human beings’; ‘I hope for the return of Jesus Christ’).

“When we speak of espoir or espérance, we then have in mind different types of objects hoped for. This difference matters, because both terms also commonly refer to the state of mind that characterizes the hopeful. And this state of mind will be different precisely according to the object hoped for.

“Having espoir for an uncertain yet better future in these difficult times may be a good thing, but it is not enough. Such hope can be disappointed and easily fade away when our wishes and expectations (our hopes) do not materialize.

“The opposite is true with espérance, which is deeper than our desire and wish for an end to a crisis or a future without pain and suffering. To face the trials of life, we need peace and joy in our hearts that come from expecting certain happiness. This is what espérance is: a profound and stable disposition resulting from faith in the coming of what we expect. In this sense, it is similar in meaning to the English word hopefulness.

“If we have believed in the Son of the living God, we have such a hope. It rests on the infallible promises of our God, who knows the plans he has for us, his children — plans of peace and not misfortune, to give us a hope and a future (Jeremiah 29:11). By using the two meanings of the word, we can say that the espérance that the fulfillment of his promises represents (the object hoped for) fills us with espérance (the state of mind).”

complete verse (Romans 8:20)

Following are a number of back-translations of Romans 8:20:

  • Uma: “For long ago, this world and all its contents became cursed, with the result that their lives were no longer useful [i.e., no longer fulfilling their purpose]. That happened not because of the desire of this world. God himself cursed this world, for thus was his decision.” (Source: Uma Back Translation)
  • Yakan: “All that God has created, is not now as (it was) at the beginning. But it is not from their fault/wrong that they are not good as at the beginning, but it is from the will/want of God. But these created things of God” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For all creation, because it was what God wanted, God made it long ago so that it’s true purpose might be removed. However, we are expecting a time in the future,” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because God condemned his creation so that their proper purpose/function would not be fulfilled. They of course were not the ones who planned to undergo such a punishment, but rather it was God’s plan. But there was nevertheless something to hope-for,” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Because God made the world but it was spoiled when God said there would be the punishment on account of sin committed by Adam. But also God determined that there would come the day that the earth would become new.” (Source: Tenango Otomi Back Translation)

Translation commentary on Romans 8:20

The word translated worthless appears in the emphatic position in this sentence. Some translators see in the word the idea of “futility” (so Revised Standard Version, New American Bible), others see in it the meaning of “frustration” (New English Bible, An American Translation*), while in the Jerusalem Bible it appears as “unable to attain its purpose.” In the New Testament this word appears elsewhere only in Ephesians 4.17 (Good News Translation worthless; New English Bible “good-for-nothing”; Jerusalem Bible “aimless”) and in 2 Peter 2.18 (Good News Translation stupid; New English Bible “empty”; Jerusalem Bible “hollow”). In the Septuagint the word is often used in reference to heathen idols. The concept of worthless is rendered in a variety of ways in other languages—for example, “has no meaning,” “has no use,” “has no purpose,” “is full of nothing” (that is to say, “empty”), or “to be as though it were nothing.”

The verb rendered was condemned literally means “was made subject to.” The tense is aorist, and commentators see here a specific reference to Genesis 3.17, when God brought his judgment against the earth because of Adam’s sin. This reference to Genesis helps to explain the translation of but because God willed it to be so (literally “but because of the one who subjected it”). Some see in “the one who subjected it” a reference either to the sin of Adam (or the sin of man in general) or a reference to Satan. However, most commentators agree that the reference is to God, and some translators make this information explicit (so Jerusalem Bible, Moffatt, Phillips; see alternative rendering in New English Bible).

The passive expression was condemned must frequently be changed into an active expression in which God is the agent. Under such circumstances, however, the term condemned is not necessarily the most satisfactory rendering. Some chose to use an expression such as “God decided that,” “God determined that,” or God judged all creation as.

There is a difference of opinion as to how the latter part of this verse should be punctuated, and the decision that is made in this respect will also affect the translation of verse 21. (1) One may do as the Good News Translation does and put a full stop after because God willed it to be so (literally “because of the one who subjected it”). (2) Or one may relate the last words of the verse, yet there was this hope (literally “on the basis of hope”), with the preceding words and so translate as the Revised Standard Version does: “by the will of him who subjected it in hope.” This problem also relates to verse 21, which begins with a word which may mean either “because” or “that” (in its latter meaning the word often introduces indirect discourse). The Good News Translation, of course, translates this word as that, and so makes the passage read: Yet there was this hope, that creation …

The contrast between what creation did not want and what God decided may be expressed as “that is not what creation itself wanted but it was what God determined” or “that was not what creation decided but what God decided.”

In many languages it is difficult to speak of hope without relating it in some way to the person who hopes. One may, therefore, translate the last clause of verse 20 as “nevertheless God had this hope” or “God looked forward in confidence.”

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 8:20

8:20a–c

For the creation was subjected to futility, not by its own will, but because of the One who subjected it, in hope: The phrase in hope connects to was subjected to futility. Therefore, creation has this hope. For example:

Creation was subjected to frustration but not by its own choice. The one who subjected it to frustration did so in the hope (God’s Word)

8:20a

For: Here this word introduces a reason or an explanation.

the creation was subjected to futility: This clause is passive. Some languages must use an active clause. For example:

⌊God⌋ subjected the creation to futility

subjected to: The word subjected refers to causing to be under the authority of someone or something. Here it indicates that God caused creation to be characterized by futility. Here are other ways to translate this word:

submitted to
-or-
placed under to rule of
-or-
make captive to

futility: This word refers to being of no use or purpose. Here are other ways to translate this word:

frustration (New International Version)
-or-
lose its purpose (Good News Translation)

8:20b

not by its own will: This phrase refers to creation as if it were a person who did not want to be subjected to futility. In some languages it is more natural to add “like someone” here. For example:

⌊like someone⌋ not willing

In some languages it is more natural to repeat some of the words from 8:20a. For example:

⌊like someone⌋ not willing ⌊to be subjected to it⌋

but because of the One who subjected it: Here the words the One refer to God. He said that creation must be subject to futility. Here are other ways to translate these words:

but by the will of the one who subjected it (New International Version)
-or-
but because God willed it to be so (Good News Translation)
-or-
but for the purposes of him who imposed it (New Jerusalem Bible)

8:20c

in hope: The word hope means “the looking forward to something happening with some reason for confidence that it will indeed happen.” God knows that one day creation will no longer be subjected to futility. It is hope because it has not happened yet, but is awaiting the right time for God’s promise to be fulfilled.

The hope is explained in 8:21. For example:

there was this hope: (New Century Version)

This phrase is connected to “the creation was subjected to futility” (8:20a). In some languages some words must be repeated or added to make the connection clear. For example:

⌊It was subjected like that⌋ in hope
-or-

⌊It is frustrated now⌋ in hope

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Commentaire sur la traduction de la lettre aux Romains 8.20

livrée au pouvoir du néant : la Traduction œcuménique de la Bible présente cette proposition comme étant dépendante, mais la phrase est indépendante en grec, litt. « Car à la vanité la création a été soumise ». La conjonction grecque γάρ gar est omise dans la Traduction œcuménique de la Bible, mais celle-ci est rendue par « Car » dans plusieurs versions (Bible en français courant, Segond Révisée, La Bible du Semeur) et « En effet » dans d’autres (Nouvelle Bible Segond, Osty-Trinquet). Cette conjonction établit une relation de cause à effet entre Rom 8.19, une relation qui pourrait être exprimée dans la traduction. Notez bien que la Traduction œcuménique de la Bible met deux points à la fin du Rom 8.19, ce qui semble rendre γάρ gar ici.

livrée rend un verbe qui signifie « soumettre à ». Voir « a été soumise » (Segond Révisée, Nouvelle Bible Segond, La Bible du Semeur, Osty-Trinquet) ou « fut assujettie » (Bible de Jérusalem). La Bible en français courant et la Parole de Vie utilisent une expression dynamique, disant que la création « est tombée sous le pouvoir de forces qui ne mènent à rien ». Les commentateurs y voient une allusion à Gen 3.17 où Dieu maudit le sol à cause du péché d’Adam. Dans ce cas, on pourrait dire « Car Dieu l’a livrée… » ou « a laissé tomber la création sous le pouvoir de forces qui ne mènent à rien ».

au pouvoir du néant : le mot rendu par néant (ματαιότης mataiotês) est mis en relief au début du verset. Certains le rendent par « vanité » (Segond Révisée, Bible de Jérusalem, Osty-Trinquet), et d’autres par « futilité » (Nouvelle Bible Segond). Dans le NT, ce terme n’apparaît qu’ici et en Éph 4.17 (« intelligence futile ») et en 2 Pi 2.18. Par contre, dans l’ancienne version grecque de l’AT (Septante), l’adjectif de même racine (ματαιός mataios) est souvent utilisé en rapport avec les idoles païennes ou les faux dieux. La Parole de Vie parle de « forces qui n’ont aucune valeur ». Beaucoup de langues auront un mot pour parler d’un élément qui ne vaut rien.

non de son propre gré se rapporte à la création, exprimant le fait qu’elle n’a pas pu ou voulu se soumettre.

mais par l’autorité de celui qui l’a livrée est litt. « mais à cause de celui (la) soumettant », commençant par la conjonction de contraste fort ἀλλά alla, mais. Au lieu d’insérer cette proposition entre tirets (comme la Traduction œcuménique de la Bible), la majorité des versions lient ces mots à ce qui précède.

livrée par l’autorité de celui : l’identification du référent du pronom celui pose un problème pour les traducteurs et les exégètes. Certains y voient une référence à Adam ou à l’homme en général, qui, en raison de sa faute, est responsable de cette situation. D’autres pensent à Satan. Cependant, la plupart des commentateurs pensent que celui renvoie à Dieu, ce qui est rendu explicite dans plusieurs versions (Bible en français courant, Parole de Vie, Good News Bible, Die Gute Nachricht). Voir aussi la note de la Traduction œcuménique de la Bible : « Il s’agit sans doute de Dieu (cf. Gen 3.17) ». On pourrait dire « ce n’est pas ce que la création a voulu, mais c’est ce que Dieu a décidé » ou « ce n’est pas ce que la création a décidé, mais ce que Dieu a décidé ».

elle garde l’espérance rend deux mots en grec, « avec l’espérance », mais dans plusieurs langues il va falloir rendre explicite qui espère. Ainsi la Traduction œcuménique de la Bible dit elle (la création). Il reste aussi à déterminer le rapport de cette proposition avec son contexte. Quelques versions mettent un point après « à cause de celui qui l’a soumise » (Bible en français courant, La Bible du Semeur, Parole de Vie, Good News Bible), en reliant l’idée d’espérance directement à ce qui suit en Rom 8.21. La Traduction œcuménique de la Bible va dans ce sens, introduisant une précision qui sera apportée dans le verset suivant. Mais d’autres versions relient « avec une espérance » directement à ce qui précède en disant, par exemple, « par la volonté de celui qui l’y a soumise dans l’espérance » ou « …avec une espérance ». Plusieurs versions terminent par les deux points pour introduire le verset suivant. Il y a plusieurs manières d’exprimer l’idée ici : « Toutefois la création garde une raison d’espérer », « Pourtant, il y a encore de l’espoir pour ce monde » (Parole de Vie), « Il [Dieu] lui a toutefois donné une espérance », (La Bible du Semeur).

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