The Greek that is transliterated “Cephas” in English — and is an alternative name for Peter — is transliterated in Mandarin Chinese Protestant translations as jīfǎ (traditional Chinese: 磯法, simplified Chinese: 矶法). The first character jī (磯 / 矶) is not only chosen because of its sound but also because of its meaning: “rock,” corresponding to the meaning of the Aramaic kēp̄ā (כֵּיפָא), to which the Greek Kēphâs (Κηφᾶς) refers and also alluding to Jesus’ proclamation in Matthew 16:18 (see Peter – rock).
Note that Catholic Chinese versions don’t follow the English pronunciation of “Cephas” with its opening [s] sound. They use kēfǎ (刻法) transliterating the [k] sound from the Aramaic and Greek. Kēfǎ does not carry the additional meaning of “rock.” (Source: Jost Zetzsche)
In the Neo-Aramaic language of Assyrian the terms used for both “Peter” (English transliteration of the Greek “πετρος”) and “Cephas” are identical (كِيپَا, pronounced kēpā). (Source: Ken Bunge)
The passage in John 1:42 (“You are to be called Cephas (which is translated Peter)” in English) is solved by various translations like this: “‘I am going to name you Cephas.’ Cephas means ‘Peter.’ Both mean ‘rock.'” (Ojitlán Chinantec), “I am naming you Cephas. ‘Cephas’ in the Jews’ language, ‘Peter’ in the Greek language, the meaning being ‘stone’.” (Alekano), “You will become known as Cephas,’ he said, which in our language means ‘rock.'” (Chol), or “You will be called Cephas and also Peter.” Tenango Otomi. (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
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 term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: RuthAnna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
Following are a number of back-translations of 1 Corinthians 1:12:
Uma: “I am saying this because there are some of you who want to take sides with different individuals. Some of you say: ‘I, I am on-the-side of Paulus.’ Some say: ‘I am on-the-side of Apolos.’ Others also say: ‘I am on-the-side of Petrus.’ Still others say: ‘I am on-the-side of Kristus.'” (Source: Uma Back Translation)
Yakan: “That is/it means that your thinking is not the same, because some of you say, ‘I here follow Paul.’ Others say, ‘I here follow Apollos.’ There are still others who say, ‘I here follow Petros.’ Others still say, ‘I here follow Almasi.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “What I mean is: each one of you proposes something different, they say; because one says, they say, that I Paul, am the one he is following. And another one says that Apollos is the one he’s following; and another one says that the one he’s following is Peter, and another one says that Christ is the one he’s following.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “What I mean to say is, what each one is saying is different. Because there are reportedly those who are saying, ‘Pablo is the one we (excl.) are following,’ while others are saying, ‘Apollos for-our-part is the one we (excl.) are following.’ Others, they are saying, ‘We (excl.) belong to (lit. are joined to) Pedro,’ and still others, ‘As for us (excl.) however, Cristo is the one we (excl.) belong to.'” (Source: Kankanaey Back Translation)
Tagbanwa: “This is what I mean. I have come to know that you are forming-various-opposing-groups there. For one person reportedy says, ‘As-for-me, Pablo’s teaching is what pleases me.’ Another reportedly says, ‘As-for-me, it’s Apolos’s.’ And as for others, Pedro is the one they reportedly side with, and Cristo is whom others reportedly side with.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because it is not one word only that you speak. There are some of your companions who say, ‘I follow the word which Paul speaks.’ Others say, ‘I follow the word which Apollos speaks.’ Others say ‘I follow the word which Peter speaks.’ Others say, ‘I follow the word which Christ speaks.'” (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 the government will use 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 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.”
What I mean is that is literally “but I say this.” This phrase introduces in greater detail an explanation of what Paul has just said in verses 10-11. Die Bibel im heutigen Deutsch translates this as “you know what I mean.” Parola Del Signore: La Bibbia in Lingua Corrente says “I (will) explain myself.”
Each one of you is probably an exaggeration (see the comment on 1 Cor. 1.5). The Corinthian readers would have understood it in this way. If, however, readers of a modern translation are likely to understand such a phrase literally, translators should use an expression such as “you are saying many different things.”
There is a similar problem in John 2.10, where the Greek is just “everyone,” but Good News Bible correctly translates “Everyone else serves the best wine first….”
I belong to Paul: Good News Bible shows clearly that this clause means “Paul is my leader (or, teacher),” or “I follow Paul,” rather than “Paul owns me.”
Or “I belong to Christ”: this is the meaning given by all translations that we have consulted. Some commentaries think that here Paul is speaking in his own name. If so, the translation would be “but I belong to Christ.” However, the translation given by Revised Standard Version and Good News Bible is more likely, and Good News Bible‘s rendering “I follow” is more natural English. In the Gospels the words “follow Christ” literally mean “walking about with Jesus wherever he led his followers.” Pupils often did this with their teacher. So the word “follow” also has the wider meaning “acknowledge someone as teacher.” That is what Paul means here. These words could be translated, “I have Christ as my teacher” or “Christ is my teacher.” In the ancient world the relationship between a teacher and his followers was often closer and more personal than in a western school today. It was similar to the relationship between an Indian guru and his followers.
Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .
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