The Greek that is translated as “is acceptable” or “is welcome” in English is translated as “well received” (Sinhala), “to be considered-good” (Tae’), “to be liked” (Sundanese), “to be cherished” (Chuukese), “to be popular” (Pohnpeian), “to be believed with respect” (Kele), or “to be listened to” (Tboli).
truly truly - I tell you
People from his home town rejected him because they could not accept who he claimed to be (image)
“Only qualified, trained leaders know the dharma (truth) yet Jesus made claims that threatened the establishment. He is being chased out of the temple because his people thought him merely a carpenter. They intended to throw him down the cliff but he just passed by.”
Drawing by Sawai Chinnawong who employs northern and central Thailand’s popular distinctive artistic style originally used to depict Buddhist moral principles and other religious themes; explanation by Paul DeNeui. From That Man Who Came to Save Us by Sawai Chinnawong and Paul H. DeNeui, William Carey Library, 2010.
For more images by Sawai Chinnatong in TIPs see here.
complete verse (Luke 4:24)
Following are a number of back-translations of Luke 4:24:
- Noongar: “‘I tell you,’ Jesus said. ‘People do not speak well of a prophet in his own home town.” (Source: Warda-Kwabba Luke-Ang)
- Uma: “Yesus then said to them: ‘Indeed I tell you, there is not a prophet who is honored in his own town.” (Source: Uma Back Translation)
- Yakan: “Truly I tell you,’ he said, ‘a prophet is not honored/treated-according-to-custom in his own place.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However,’ said Jesus, ‘very true is the saying that a prophet of God, he will not be listened to by the people in his own village.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “After that he went-on to say, ‘What I tell you is true that there is no prophet whom his townmates acknowledge.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus continued speaking. ‘What I will say to you is true, that there is no prophet who is acknowledged in his own town.” (Source: Tagbanwa Back Translation)
prophet
Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:
“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)
Following is a list of (back-) translations from other languages (click or tap for details):
- San Blas Kuna: “one who speaks the voice of God”
- Central Pame and Vai: “interpreter for God”
- Kaqchikel, Navajo, Yaka: “one who speaks for God”
- Northern Grebo: “God’s town crier” (see more about this below)
- Sapo: “God’s sent-word person”
- Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
- Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
- Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
- Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
- Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
- Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
- Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
- Ekari: “person who speaks under divine impulse”
- Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
- Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
- Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
- Kafa: “decide for God only” (source: Loren Bliese)
- Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
- Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
- Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
- Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
- Highland Totonac: “speaker on God’s behalf”
- Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Coatlán Mixe: “God’s word-thrower”
- Ayutla Mixtec: “one who talks as God’s representative”
- Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
- Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
- Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
- French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)
In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)
About the translation into Northern Grebo:
“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)
In American Sign Language it is a person who sees into the future:
“Prophet” in American Sign Language (source )
In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)
“Prophet” in British Sign Language (source: Christian BSL, used with permission)
See also prophesy and prophesy / prophetic frenzy.
formal pronoun: Jesus addressing his disciples and common people
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.
In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.
Translation commentary on Luke 4:24
Exegesis:
eipen de ‘and he said,’ i.e. “he added” (Phillips), or “he went on” (The Four Gospels – a New Translation).
amēn legō humin ‘truly I say to you,’ cf. on 3.8.
amēn ‘truly,’ always at the beginning of a solemn declaration. The introductory amēn-formula is a substitute for the Old Testament prophetic “Thus says the Lord” without the name of God. It serves to lend weight and authority to the statement which follows.
oudeis prophētēs dektos estin en tē patridi autou ‘no prophet is acceptable in his native place.’ This saying which has become a proverb and is today almost exclusively in use as a proverb, probably was not known as such in Jesus’ time. For dektos cf. on v. 19.
Translation:
Truly, I say to you. For the verbal phrase cf. on “I tell you” in 3.8.
The structure of no prophet is acceptable in his own country may have to be changed, e.g. ‘a prophet is not accepted in (or, by the people of) his own country/place/town,’ ‘the people in a prophet’s own country/town (or, a prophet’s fellow-countrymen/townsmen) never accept him.’ To be acceptable has been rendered variously, e.g. ‘to be well received (Sinhala) or, welcomed,’ ‘to be considered-good’ (Tae’), ‘to be liked (Sundanese), or, cherished (Trukese), or popular’ (Pohnpeian), ‘to be believed with respect’ (Kele), ‘to be listened to,’ cf. ‘they do not always listen to a prophet if he tells something to his own people in his own country’ (Tboli).
Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.
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