clothes

The Hebrew and Greek that is translated with “clothes” or similar in English is translated in Enlhet as “crawling-in-stuff” (source: Jacob Loewen in The Bible Translator 1971, p. 169ff. ) and in Noongar as bwoka or “Kangaroo skin” (source: Warda-Kwabba Luke-Ang).

righteous, righteousness

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The Greek, Hebrew, and Latin terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “justice”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)

Following is a list of (back-) translations of various languages:

  • Bambara, Southern Bobo Madaré, Chokwe (ululi), Amganad Ifugao, Chol, Eastern Maninkakan, Toraja-Sa’dan, Pamona, Batak Toba, Bilua, Tiv: “be straight”
  • Laka: “follow the straight way” or “to straight-straight” (a reduplicated form for emphasis)
  • Highland Puebla Nahuatl, Kekchí, Muna: “have a straight heart”
  • Kipsigis: “do the truth”
  • Mezquital Otomi: “do according to the truth”
  • Huautla Mazatec: “have truth”
  • Yine: “fulfill what one should do”
  • Indonesian: “be true”
  • Navajo: “do just so”
  • Anuak: “do as it should be”
  • Mossi: “have a white stomach” (see also happiness / joy)
  • Paasaal: “white heart” (source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
  • Central Subanen: “wise-good” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )
  • Xicotepec De Juárez Totonac: “live well”
  • Mezquital Otomi: “goodness before the face of God” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Eastern Huasteca Nahuatl: “the result of heart-straightening” (source: Nida 1947, p. 224)
  • Eastern Highland Otomi: “entirely good” (when referred to God), “do good” or “not be a debtor as God sees one” (when referred to people)
  • Carib: “level”
  • Tzotzil: “straight-hearted”
  • Ojitlán Chinantec: “right and straight”
  • Yatzachi Zapotec: “walk straight” (source for this and four previous: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Aari: The Pauline word for “righteous” is generally rendered by “makes one without sin” in the Aari, sometimes “before God” is added for clarity. (Source: Loren Bliese)
  • North Alaskan Inupiatun: “having sin taken away” (Source: Nida 1952, p. 144)
  • Nyamwezi: wa lole: “just” or “someone who follows the law of God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Venda: “nothing wrong, OK” (Source: J.A. van Roy in The Bible Translator 1972, p. 418ff. )
  • Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).
  • Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)

See also respectable, righteous, righteous (person), and She is more in the right(eous) than I.

Translation commentary on Isaiah 63:1

In Hebrew this verse opens with a double question, which is literally “Who is this that … this person that is glorious…?” Good News Translation makes the two-part question clear by repeating the interrogative pronoun “Who.” The prophet as watchman asks who is approaching the city of Jerusalem. The approaching person answers, identifying himself. It is Yahweh, striding like a warrior returning victorious from battle. The question-and-answer form is a literary device and does not need to be understood as describing actual events. In fact, it would not have been possible for the speaker to know that a person was coming from Edom just by noting the direction from which that person approached Jerusalem.

Who is this that comes from Edom, in crimsoned garments from Bozrah…?: Edom was a nation to the southeast of the Dead Sea, and Bozrah was one of its important cities (see the comments on 11.14 and 34.6). These two parallel names refer to the nation and its people. Good News Translation makes it clear that Bozrah was a city in Edom. In crimsoned garments from Bozrah does not mean that the clothes are from Bozrah, but that the LORD is wearing them as he comes from Bozrah. New Revised Standard Version makes this clear by rendering these two lines as “Who is this that comes from Edom, from Bozrah in garments stained crimson?” The precise meaning of the Hebrew word rendered crimsoned is uncertain here, since it comes from a root that can mean “be red,” “be sour,” or “be ruthless.” All the versions consulted use “red” (Good News Translation, Contemporary English Version, Revised English Bible) or “crimson/crimsoned” (RSV/NRSV, New International Version, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). “Crimson” refers to a deep, purplish red color. The Hebrew word for crimsoned could be a passive participle or noun, implying that the clothes had become crimson in color. New Revised Standard Version, Contemporary English Version, New International Version, and Revised English Bible add the verb “stained” to explain how they became crimson/red, and this is certainly appropriate in the context of verses 2-3. But Revised Standard Version, New Jerusalem Bible, and New Jewish Publication Society’s Tanakh do not have any additional verb that describes how the garments became crimson (see also the examples below).

He that is glorious in his apparel means the LORD is wearing beautiful clothes. The noun apparel is synonymous with garments. These two terms form a chiasmus in verses 1-2. New Jerusalem Bible renders this line as “so magnificently dressed,” Revised English Bible has “one splendidly attired,” and New International Version uses “Who is this, robed in splendor…?” Good News Translation feels free to combine it with the last half of the previous line, saying “Who is this so splendidly dressed in red…?”

Marching in the greatness of his strength describes the way the LORD advances. However, Revised Standard Version emends the Hebrew text to read marching. Masoretic Text has a verb meaning “bend/cower/stoop,” which Hebrew Old Testament Text Project recommends. This verb is quite inappropriate in the context, so most translations emend it in the same way as Revised Standard Version; for example, New International Version has “striding forward.” In the greatness of his strength refers to the LORD’s great power and authority that are evident in the confident way he walks. Revised English Bible renders this line as “striding along with mighty power.”

It is I, announcing vindication, mighty to save: This is the LORD’s response to the prophet’s question. In Hebrew It is I is simply the emphatic pronoun “I,” but in the context of Isaiah it recalls Yahweh’s forceful statements in which he discloses who he is (see, for example, 41.4; 43.10, 13). It is for this reason that Good News Translation renders “I” here as “It is the LORD,” which would be better expressed as “It is I, the LORD.” Announcing is literally “the one who speaks.” The Hebrew noun rendered vindication can also mean “righteousness” or “victory” (see the comments on 54.17). Mighty to save is literally “much to rescue,” which refers to the abundant power that God has to rescue or save his people. For these two lines Revised English Bible has “It is I, proclaiming victory, I, who am strong to save.”

For the translation of this verse consider the following examples:

• Who is this person coming from Edom, from Bozrah in crimson garments?
Who is it wearing glorious clothes, striding along in great power?
“It is I, the one who announces your vindication/victory,
who has power to rescue you.”

• Who is this coming from Edom, from Bozrah in bright red garments?
Who is it who marches along powerfully wearing such wonderful clothes?
“I am the one, the one who speaks of vindication,
who is your powerful Savior.”

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .