lamb

The term that is translated as “lamb” in English is typically translated as “offspring of a sheep” in Ixcatlán Mazatec since there is no specific word for “lamb.” Since this could distract readers with thoughts of God being the sheep when the “lamb” refers to Jesus the translation into Ixcatlán Mazatec chose “little (individual) sheep” for those cases. (Source: Robert Bascom)

In Dëne Súline the native term for “lamb” directly translated as “the young one of an evil little caribou.” To avoid the negative connotation, a loan word from the neighboring South Slavey was used. (Source: NCAM, p. 70)

For the Kasua translation, it took a long process to find the right term. Rachel Greco (in The PNG Experience) tells this story:

“To the Kasua people of Western Province, every four-legged animal is a pig. They call a horse a pig-horse, a cow, a pig-cow, and a sheep, a pig-sheep, because all of these animals have four legs, which is kopolo, or pig, in their language.

“When the translation team would translate the word, ‘sheep’ in the New Testament, they would translate it as ‘pig-sheep’. So when Jesus is referred to as the ‘Lamb,’ (John 1:29; Rev. 12:11; Rev. 17:14), they translated as ‘pig-sheep’ so that in John 1:29 it would read: ‘Behold, the pig-sheep of God.’

“When some members of the translation team attended the Translators Training Course, they had the opportunity to observe and study sheep for the first time. As they watched and learned more about the animals’ behavior, their understanding of these creatures—and God’s Word—rotated on its axis.

“Once during the course, Logan and Konni — the translation team’s helpers — were driving with the team to a Bible dedication when Amos, one of the team members, said passionately, ‘We can’t use the word kopolo in front of the word, ‘sheep’! Pigs know when they’re about to die and squeal and scream.’ The team had often watched villagers tie up pigs so they wouldn’t escape.

“’But,’ Amos said, ‘Jesus didn’t do that.’ The team had learned that sheep are quiet and still when death walks toward them. They had observed, as they translated the New Testament, the words of Isaiah 53 fulfilled: ‘Like a lamb led to the slaughter, he did not open his mouth.’ And now they understood what it meant. For this reason, the team decided not to put pig-sheep in the New Testament for the word ‘sheep,’ but used sheep-animal or, in their language, a:pele sipi.

“The Kasua translation team also chose to discard the word ‘pig’ before sheep because pigs are unclean animals to the Jews. The team knew that Jesus was called the ‘Lamb of God’ in the New Testament to show that he is unblemished and clean. Hopefully the Lord will open up the Kasua villagers’ eyes to these same truths about Jesus as they read of Him in their own language.”

See also sheep.

offering

The Hebrew that is translated as “offering” in English is translated in Venda as nduvho. J. A. van Rooy (in The Bible Translator 1974, p. 439ff. ) explains: “It is derived from the verb u luvha (‘to pay homage to; to acknowledge the superiority of; at the same time usually asking for a favour’). It is sometimes used as a synonym for ‘asking something from a chief. The noun nduvho means ‘a gift of allegiance,’ which corresponds closely with minchah (מִנְחָה) as ‘offering of allegiance.’ This term nduvho has in it the elements of subjugation, of reciprocity (asking for a favor), of being taken up into the same community as the chief in allegiance to him. Only the element of expiation is missing.”

In Northern Emberá, it is translated as “given to God freely.” (Source: Loewen 1980, p. 108)

See also offering (qorban).

idol / idols

The Hebrew, Greek and Latin that is translated as “idol(s)” in English is translated in Central Subanen as ledawan or “images.” (Source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )

In German, typically the term Götze is used. Originally this was used as a term of endearment for Gott (“God” — see here ), later for “icon” and “image, likeness.” Luther started to use it in the 16th century in the meaning of “false god, idol.”

Other terms that are used in German include Götzenbild(er) (“image[s] of idols”) or Bildnis (“image” — Protestant) / Kultbild (“cultish image” — Catholic) (used for instance in Exodus 20:4 and Deuteronomy 5:8). The latest revision of the Catholic Einheitsübersetzung (publ. 2016) also uses the neologism Nichtse (“nothings”) in 1 Chron. 16:26 and Psalm 96:5. (Source: Zetzsche)

See also worthless idols.

bless(ed)

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The Greek, Hebrew, Latin, and Aramaic that is translated into English as “(to) bless” or “blessed” is translated into a wide variety of possibilities.

The Hebrew term barak (and the Aramaic term berak) also (and originally) means “kneel” (a meaning which the word has retained — see Gen. 24:11) and can be used for God blessing people (or things), people blessing each other, or people blessing God. While English Bible translators have not seen a stumbling block in always using the same term (“bless” in its various forms), other languages need to make distinctions (see below).

In Bari, spoken in South Sudan, the connection between blessing and knees/legs is still apparent. For Genesis 30:30 (in English: “the Lord has blessed you wherever I turned”), Bari uses a common expression that says (much like the Hebrew), ‘… blessed you to my feet.'” (Source: P. Guillebaud in The Bible Translator 1965, p. 189ff. .)

Other examples for the translation of “bless” when God is the one who blesses include (click or tap here to see the rest of this insight):

  • “think well of” (San Blas Kuna)
  • “speak good to” (Amganad Ifugao)
  • “make happy” (Pohnpeian)
  • “cause-to-live-as-a-chief” (Zulu)
  • “sprinkle with a propitious (lit. cool) face” (a poetic expression occurring in the priests’ language) (Toraja Sa’dan) (source for this and above: Reiling / Swellengrebel)
  • “give good things” (Mairasi) (source: Enggavoter 2004)
  • “ask good” (Yakan) (source: Yakan Back Translation)
  • “praise, say good things” (Central Yupik) (source: Robert Bascom)
  • “greatly love” (Candoshi-Shapra) (source: John C. Tuggy)
  • “showing a good heart” (Kutu) (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • “good luck — have — good fortune — have” (verbatim) ꓶꓼ ꓙꓳ ꓫꓱꓹ ꓙꓳ — ɯa dzho shes zho (Lisu). 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 Tagbanwa a phrase is used for both the blessing done by people and God that back-translates to “caused to be pierced by words causing grace/favor” (source: Tagbanwa Back Translation).

Ixcatlán Mazatec had to select a separate term when relating “to people ‘blessing’ God” (or things of God): “praise(d)” or “give thanks for” (in 1 Cor. 10:16) (“as it is humans doing the ‘blessing’ and people do not bless the things of God or God himself the way God blesses people” — source: Robert Bascom). Eastern Bru and Kui also use “praise” for this a God-directed blessing (source: Bru back translation and Helen Evans in The Bible Translator 1954, p. 40ff. ) and Uma uses “appropriate/worthy to be worshipped” (source: Uma back translation).

When related to someone who is blessing someone else, it is translated into Tsou as “speak good hopes for.” In Waiwai it is translated as “may God be good and kind to you now.” (Sources: Peng Kuo-Wei for Tsou and Robert Hawkins in The Bible Translator 1962, pp. 164ff. for Waiwai.)

Some languages associate an expression that originally means “spitting” or “saliva” with blessing. The Bantu language Koonzime, for instance, uses that expression for “blessing” in their translation coming from either God or man. Traditionally, the term was used in an application of blessing by an aged superior upon a younger inferior, often in relation to a desire for fertility, or in a ritualistic, but not actually performed spitting past the back of the hand. The spitting of saliva has the effect of giving that person “tenderness of face,” which can be translated as “blessedness.” (Source: Keith Beavon)

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “As for ‘blessing’, in the end we in most instances actually kept the word, after initially preferring the expression ‘giving life strength’. The backlash against dropping the word blessing was too hard. But we would often add a few words to help the reader understand what the word means in a given context — people often understand it to refer more to a spiritual connection with God, but in the Hebrew texts, it usually has to do with material things or good health or many children. So when e.g. in Isaiah 19:25 the Hebrew text says ‘God bless them’, we say ‘God bless them’ and we add: ‘and give them strength’. ‘And give them strength’ is not found in the overt Hebrew text, but we are again making explicit what we believe is the meaning so as to avoid misunderstanding.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

See also bless (food and drink), blessed (Christ in Mark 11:9), and I will bless those who bless you, and the one who curses you I will curse.

See also “Blessed by ‘The Blessing’ in the World’s Indigenous Languages” and Multilingual version of “The Blessing” based on Numbers 6:24-26 .

Translation commentary on Isaiah 66:3

The first four lines of this verse have a series of eight clauses arranged in pairs. In the Hebrew text of Masoretic Text each pair of clauses is alike in structure as follows: “he who” + verb + object “is he who” + verb + object. The two clauses within each pair are linked in meaning. The four pairs of clauses are concerned with sacrifices and offerings. Each pair makes a charge against those within Judah who joined in regular Israelite worship but also participated in Canaanite rituals.

RSV/NRSV, New International Version, and Revised English Bible link each pair of clauses as comparisons, suggesting that the person who makes an offering is like a person who does something quite terrible. They follow Dead Sea Scrolls by doing this. However, there is no reason to express the second half of each pair as a simile. The Hebrew text is saying that there are those who offer legitimate sacrifices, but who also commit Canaanite ritual acts that were forbidden to God’s people. The last two lines of this verse summarize the accusations in the first four lines, saying the people are simply doing whatever pleases them.

Good News Translation places part of the conclusion of this verse at the beginning as an introduction that explains the remainder: “The people do as they please. It’s all the same to them whether they … whether they….” In this way the four pairs of clauses illustrate the principle given at first. This rearrangement of the content of the verse is acceptable, because it retains the sense but makes it easier to see how the thoughts are connected. Good News Translation also uses plural forms for the subjects of these lines, instead of the masculine pronoun he (see the comments on the previous verse).

He who slaughters an ox is like him who kills a man means that the people who offer oxen to Yahweh also make human sacrifices to idols. Die Bibel im heutigen Deutsch translates “But you slaughter cattle for me—and at the same time you bring human sacrifices,” and Bible en français courant has “Now, in order to offer a sacrifice, one slaughters an ox, but one kills equally well a human being.” Another possible model is “The person who sacrifices a bull also makes a human sacrifice.” It is possible that him who kills a man refers simply to murder (so Contemporary English Version), but this is less likely. For ox see the comments on 1.3.

He who sacrifices a lamb, like him who breaks a dog’s neck means that those who offer lambs to Yahweh also offer dogs to idols. Although there is no other Old Testament reference to breaking a dog’s neck, it is generally believed to refer to some aspect of Canaanite ritual sacrifice. A footnote may be required to explain this practice if a literal rendering is chosen. For these two lines Die Bibel im heutigen Deutsch has “You slaughter sheep for me—and at the same time you offer dogs,” and Bible en français courant says “one slaughters a sheep, but one slays equally well a dog.” Neither of these renderings refers specifically to breaking a dog’s neck.

He who presents a cereal offering, like him who offers swine’s blood means that those who bring grain offerings to Yahweh also sacrifice pigs to idols. For cereal offering, see the comments on 57.6. Offers swine’s blood refers to pouring out as a sacrifice the lifeblood of a pig, an animal that was ritually unclean (compare this with the accusation of eating pork in 65.4). For these two lines Die Bibel im heutigen Deutsch has “You bring me food offerings—and at the same time you pour out pig’s blood,” and Bible en français courant says “one presents an offering of flour, but equally well the blood of a pig.”

He who makes a memorial offering of frankincense, like him who blesses an idol means that those who offer incense to Yahweh also make thanksgiving offerings to idols. A memorial offering is a sacrifice of grain mixed with incense. With this offering the worshiper remembers what God has done for him or her. It is one type of thanksgiving offering. For frankincense see the comments on 43.23. In this context the Hebrew verb rendered blesses can mean “pray” (Good News Translation), “worship” (New International Version, New Jewish Publication Society’s Tanakh), “praise” (Contemporary English Version), “honor” (Bible en français courant), or “sacrifice” (Die Bibel im heutigen Deutsch). For these two lines Die Bibel im heutigen Deutsch has “You burn incense for me—and at the same time you sacrifice to the gods,” and Bible en français courant says “one burns [the offering of flour] with incense, but one honors also false gods.”

These have chosen their own ways, and their soul delights in their abominations: These two lines summarize what God’s unfaithful people are doing. These have chosen their own ways means they are simply following whatever practice they want to follow without regard to what Yahweh demands (compare 65.12). This clause is emphatic in Hebrew (literally “Also they, they have chosen their own ways”), so it highlights that they have deliberately chosen to act in this way. Their soul delights in their abominations means they also find joy in doing the things that Yahweh considers abominable. Their soul refers to their whole being (see the comments on 1.14), so it may be rendered simply “they.” The Hebrew noun for abominations refers to ritually unclean things, including things that are offered to idols. Faithful Israelites should not have anything to do with these things. Good News Translation translates the last line as “They take pleasure in disgusting ways of worship.”

Translation examples for this verse are:

• The person who sacrifices an ox
is the same one who offers a human sacrifice.
The person who sacrifices a lamb
is the same one who breaks a dog’s neck.
The person who offers a grain offering
is the same one who offers a pig’s blood.
The person who burns incense as a memorial offering
is the same one who praises an idol.
These people act according to their own ways,
they delight in doing what I consider abominable.

• Those who sacrifice oxen
are the ones who also offer human sacrifices.
Those who sacrifice lambs
are the ones who also break dogs’ necks.
Those who make grain offerings
are the ones who also offer pigs’ blood;
Those who burn frankincense offerings
are the ones who also sing the praises of idols.
Such people have chosen to follow their own ways,
and they themselves are pleased with their abominable deeds.

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 .