preach

The Greek terms that are translated into English as “preach” or “proclaim” are regularly rendered into Aari as “speaking the word of salvation.” (Source: Loren Bliese)

Other languages (back-) translate it in the following manner:

  • Mandarin Chinese: chuándào/傳道 or “hand down the Way [or: the Logos]”)
  • Kekchí: “declare the word”
  • Kpelle: “speak God’s word”
  • Tzeltal: “he explains, they hear” (“the goal of all preachers”)
  • Copainalá Zoque: “a preacher is ‘one who speaks-scatters'” (a figure based on the scattering of seed in the process of sowing) (source for this and above: Bratcher / Nida)
  • Shilluk: “declare the word of of God” (source: Nida 1964, p. 237)

In Luang it is translated with different shades of meaning:

  • For Acts 9:20, 10:42: nakotnohora: “talk about” (“The generic term for preaching.”)
  • For Acts 8:4, 8:5, 8:25: rodkiota-ralde’etnohora — “bring words, give news about.” (“This term is used when the preacher is moving from place to place to preach.”)

Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.

wisdom

The Hebrew, Aramaic, and Greek that is translated as “wisdom” in English is rendered in Amganad Ifugao and Tabasco Chontal as “(big) mind,” in Bulu and Yamba as “heart-thinking,” in Tae’ as “cleverness of heart” (source for this and all above: Reiling / Swellengrebel), in Palauan as “bright spirit (innermost)” (source: Bratcher / Hatton), in Ixcatlán Mazatec as “with your best/biggest thinking” (source: Robert Bascom), in Noongar as dwangka-boola, lit. “ear much” (source: Portions of the Holy Bible in the Nyunga language of Australia, 2018 — see also remember), and in Dobel, it is translated with the idiom “their ear holes are long-lasting” (in Acts 6:3) (source: Jock Hughes).

See also wisdom (Proverbs).

demon

The Hebrew and Greek that is typically translated/transliterated in English as “demon” is translated in Central Mazahua as “the evil spirit(s) of the devil” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).

In Sissala it is translated with kaŋtɔŋ, which traditionally referred to “either a spirit of natural phenomena such as trees, rivers, stones, etc., or the spirit of a deceased person that has not been taken into the realm of the dead. Kaŋtɔŋ can be good or evil. Evil kaŋtɔŋ can bring much harm to people and are feared accordingly. A kaŋtɔŋ can also dwell in a person living on this earth. A person possessed by kaŋtɔŋ does not behave normally.” (Source: Regina Blass in Holzhausen 1991, p. 48f.)

In Umiray Dumaget Agta it is translated as hayup or “creature, animal, general term for any non-human creature, whether natural or supernatural.” Thomas Headland (in: Notes on Translation, September 1971, p. 17ff.) explains some more: “There are several types of supernatural creatures, or spirit beings which are designated by the generic term hayup. Just as we have several terms in English for various spirit beings (elves, fairies, goblins, demons, imps, pixies) so have the Dumagats. And just as you will find vast disagreement and vagueness among English informants as to the differences between pixies and imps, etc., so you will find that no two Dumagats will agree as to the form and function of their different spirit beings.” This term can also be used in a verb form: hayupen: “creatured” or “to be killed, made sick, or crazy by a spirit.

In Yala it is translated as yapri̍ija ɔdwɔ̄bi̍ or “bad Yaprija.” Yaprijas are traditional spirits that have a range presumed activities including giving or withholding gifts, giving and protecting children, causing death and disease and rewarding good behavior. (Source: Eugene Bunkowske in Notes on Translation 78/1980, p. 36ff.)

In Lamnso’ it is translated as aànyùyi jívirì: “lesser gods who disturb, bother, pester, or confuse a person.” (Source: Fanwong 2013, p. 93)

In Paasaal it is translated as gyɩŋbɔmɔ, “beings that are in the wild and can only be seen when they choose to reveal themselves to certain people. They can ‘capture’ humans and keep them in hiding while they train the person in herbalism and divination. After the training period, which can range from a week to many years, the ‘captured’ individual is released to go back into society as a healer and a diviner. The gyɩŋbɔmɔ can also be evil, striking humans with mental diseases and causing individuals to get lost in the wild. The Pasaale worldview about demons is like that of others of the language groups in the area, including the Northern Dagara [who use kɔ̃tɔmɛ with a similar meaning].” (Source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)

See also devil and formal pronoun: demons or Satan addressing Jesus.

not with plausible words of wisdom

The Greek that is translated as “not with plausible words of wisdom” or similar in English is translated in Huixtán Tzotzil as “I did not force you like people do, those who mistakenly think they are wise.” Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker. (Source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)

complete verse (1 Corinthians 2:4)

Following are a number of back-translations of 1 Corinthians 2:4:

  • Uma: “The news that I announced to you, I did not announce it with my skill, I did not entice you with my words. It was from the power of the Holy Spirit that you came to know that the news I brought was true.” (Source: Uma Back Translation)
  • Yakan: “And when I preached to you I was not like an expert in speaking using human wisdom/knowledge but you were convinced by me because of the power of God’s Spirit therefore you believed-obeyed.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when I talked to you and I preached to you the Word of God, I did not use skill in speaking or beautiful words, for the Holy Spirit, He is the one who affirmed what I was saying by means of His power.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “While I was teaching you moreover, I didn’t use persuasive words to show my wisdom/knowledge/skill but rather the power of God’s Spirit was shown in what I was preaching.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, in my talk and teaching, I was not flattering you with nice words, which were just according to the perception of the world. But the supernatural-power of the Espiritu Santo testifies that what I was teaching was true.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “When I spoke this word, I didn’t speak the words of my own wisdom, nor words beautiful to hear did I speak in order to win you over. Rather concerning the words I told you, the Holy Spirit himself had the power to open your hearts so that your minds understood well about this word.” (Source: Tenango Otomi Back Translation)

Translation commentary on 1 Corinthians 2:4

We do not know why Paul uses two such similar words as speech and message. Perhaps he does it simply for emphasis. If this is true, the translator must decide whether, in his own language, emphasis is not better conveyed by a single, strong expression. If there is any difference in meaning between the two expressions, the word for speech may, as in verse 1, refer to Paul’s reasoned argument (compare Acts 18.4). Message, on the other hand, refers more specifically to his preaching about the life, death, and resurrection of Jesus. Revised English Bible translates the second term as “proclamation.” In languages that do not have a passive form of the verb, one can render the first part of this verse as “and I did not teach and preach the Good News with…,” or “and I did not use … as I taught and preached the Good News.”

The Greek words translated in plausible words of wisdom raise some serious problems. The first point is that “human” (Good News Bible) is almost certainly not in the original text; it was added by some scribes here to make the meaning clear, perhaps in the light of “human wisdom” in verse 6. Good News Bible added it for the same reason. Out of many other forms of the Greek text, the most likely ones may be translated (1) “by persuasive words of wisdom” and (2) “by persuasion of wisdom.” There is little difference of meaning between these two. (1) is probably the most correct form of the text, but the adjective translated “persuasive” is found nowhere else in Greek literature. It is formed, however, in the same way as certain other Greek adjectives. Plausible words of wisdom may also be rendered as “skillful (or, clever) words that so-called educated people use.”

The words that are translated in demonstration of the Spirit and of power may be connected in various ways. Good News Bible, like many commentators and translators, understands of the Spirit and of power to be what is called a hendiadys. This is a figure of speech in which two words, connected by “and,” are used to express a single idea. The Concise Oxford Dictionary (sixth edition) gives as an example of hendiadys in current English the phrase “nice and warm.” So in this verse the Spirit and … power can mean “the power of God’s Spirit” (Good News Bible). Good News Bible adds the word “God’s” to show more clearly what Revised Standard Version means by Spirit with a capital S. Capital letters cannot be heard when a text is read aloud, so Good News Bible‘s rendering is better. Revised English Bible, however, does not see here a direct reference to the Holy Spirit and translates “it carried conviction by spiritual power.” This is less likely in view of references to the Holy Spirit in verses 10-15.

The whole phrase, in demonstration of the Spirit and of power, may be understood in two main ways: (1) “proof of the fact that God’s Spirit was powerfully at work,” or (2) “proof that is based on the fact that God’s Spirit is powerfully at work.” (2) appears to suit the context better. The activity of God’s Spirit was self-evident; it needed nothing else to prove it. Paul’s message was proved to be true by signs that God’s Spirit was powerfully at work. It is in this way that most modern translations understand the text, though some express this interpretation more clearly than others. Among the clearest are Moffatt (Moffatt), “the proof supplied by the Spirit and its power,” and Traduction œcuménique de la Bible, “they [my word and preaching] were a demonstration made by the power of the Spirit.”

Translators should avoid using a word for “proof” (Good News Bible) which suggests a logical or mathematical demonstration that has nothing to do with faith. That is why Good News Bible uses the phrase “convincing proof” to translate a single Greek word. It may have been perfectly clear to believers that God’s Spirit was at work, but there were other people who thought that the whole thing was “nonsense” (1.23), just as there were people on the day of Pentecost who thought the apostles were drunk (Acts 2.13).

The final clause of this verse may be restructured in the following way: “… but rather my teaching and preaching were attended with signs that convinced people that God’s Spirit was working powerfully.”

The Greek preposition en occurs in both halves of this verse and is repeated in verse 5. Revised Standard Version translates it as in. A more probable meaning is “with” (Good News Bible) or “by means of” in verse 4, and “on” or “on the basis of” in verse 5. Translators should avoid giving the impression that “the power of God’s Spirit” (Good News Bible) is just a tool in Paul’s hands. Perhaps one could say “I did not preach and teach using skillful words of human wisdom, but God proved my preaching and teaching to be true by the power of his Spirit.”

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 .