The Greek, Hebrew, Aramaic and Latin that is translated as “justice” in English is translated in American Sign Language with a sign that describes the quality or principle of fairness, righteousness, and impartiality in treating other people. A literal back-translation of the signs are “FOLLOW(God is implied) ACTIONS, DECISIONS JUST-RIGHT”. A more idiomatic back-translation would be: “actions and decisions are right/fitting/just in accordance to God’s will.” The movement in the signs itself helps to indicate that this is a noun, not a verb. (Source: RuthAnna Spooner, Ron Lawer)
“Justice” in American Sign Language, source: Deaf Harbor
Following are a number of back-translations of Matthew 12:20:
Uma: “People whose faith is weak he does not repress. He helps those who just-barely believe. He continually works until God’s upright government comes to earth.” (Source: Uma Back Translation)
Yakan: “He encourages those who have little trust/faith and helps the people who have really no more hope. He will not stop until all evil has been defeated.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “He will not let go of the one whose faith in him is weak, for he will help anyone, even the person whose trust in him is small. He will not stop telling until righteous activity is spread everywhere.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The bent-over reed he will not break-off, and the lamp (wick-in-kerosene) that is going out he will not extinguish. He will continue his work until the righteous purpose of God is fulfilled.” (Source: Kankanaey Back Translation)
Tagbanwa: “He won’t sever by breaking off (a branch) which is partially-broken, or extinguish a lamp which is down to just spluttering, but on the contrary he will pity and help the pitiful whose belief is weak. All this he will do until this justice/righteousness has been really caused by him to be victorious.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He will be patient with the people who are not strong. He will strengthen them until the time comes to rule here.” (Source: Tenango Otomi Back Translation)
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff.) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff.)
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible, but most translations, especially those published in the 21st century, do not. Two other languages where this is also done (in most Bible translations) are the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
See also this chapter in the World Atlas of Language Structures on different approaches to personal pronouns.
He will not break a bruised reed or quench a smoldering wick affirms that the Messiah will be gentle and kind to those who are helpless and weak. If it is not possible to retain either of the metaphors, he will not break a bruised reed may be translated as “he will be gentle to those who are weak.” A bruised reed is a metaphor that makes use of a weak and frail object, and the meaning is that the Messiah will not deal harshly with those who are weak. Most scholars interpret the metaphor in this way, and it accords with the figure of speech which follows.
Or quench a smoldering wick is a second metaphor. If it is not possible to retain the metaphor, it may be rendered as “and kind to those who are helpless.” Here the smoldering wick is acknowledged by all to reflect the symbolism of a flickering lamp; in fact, the flame is out and the glowing wick merely gives off smoke. The Messiah is so gentle and kind that he will not even put out a helpless, flickering lamp. Therefore in cultures where these aspects of the language may be misunderstood or noneffective, the figures may be removed and the parallelism done away with, since the two figures of speech each convey essentially the same meaning.
There are essentially three main ways translators can deal with he will not break a bruised reed or quench a smoldering wick. The first is to retain the form, that is, to more or less translate literally. Break may be “break off,” bruised may be “bent,” and quench may be “put out” or “extinguish.” But otherwise the meaning of the metaphors is not given.
A second way is to retain both the form and meaning by using a simile. Examples include “He would no sooner break a bent reed or put out a flickering candle than he would harm people who are weak” and “Just as he wouldn’t break a bent reed or snuff a flickering wick, he would not deal harshly with those who are frail and weak.”
The third manner is to drop the figurative language altogether, just as Good News Translation has done. Examples are “He will not treat harshly those who are weak, nor do any harm to those who are not strong” and “He will always treat in a gentle way the weak and frail so as not to harm them.”
Till he brings justice to victory differs considerably from the Hebrew text of Isaiah, which Revised Standard Version translates as “he will faithfully bring forth justice.” Jerusalem Bible has for the Matthew passage “till he has led the truth to victory,” but it is difficult to see how the translators arrive at this. Moffatt is consistent with what he did in verse 18: “till he carries religion to victory.” Taking this rendering of Moffatt as a model for brings justice to victory, translators can say “until he causes justice to triumph” or “until he causes my salvation to be victorious.” However, this does not make clear enough what it means for justice to have victory. Therefore some have said “until he causes people to accept my justice” or “… to acknowledge the salvation I offer.”
Till gives the meaning that the servant will persist in being gentle with people until justice is victorious. In may be enough to say “until,” but some have said “That’s how he will be until….”
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
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