scribe

Click here to view graphically

The Greek that is usually translated as “scribe” in English “were more than mere writers of the law. They were the trained interpreters of the law and expounders of tradition.”

Here are a number of its (back-) translations:

  • Yaka: “clerk in God’s house”
  • Amganad Ifugao: “man who wrote and taught in the synagogue”
  • Navajo: “teaching-writer” (“an attempt to emphasize their dual function”)
  • Shipibo-Conibo: “book-wise person”
  • San Blas Kuna: “one who knew the Jews’ ways”
  • Loma: “educated one”
  • San Mateo del Mar Huave: “one knowing holy paper”
  • Central Mazahua: “writer of holy words”
  • Indonesian: “expert in the Torah”
  • Pamona: “man skilled in the ordinances” (source for this and all above: Bratcher / Nida)
  • Sinhala: “bearer-of-the-law”
  • Marathi: “one-learned-in-the-Scriptures”
  • Shona (1966): “expert of the law”
  • Balinese: “expert of the books of Torah”
  • Ekari: “one knowing paper/book”
  • Tboli: “one who taught the law God before caused Moses to write” (or “one who taught the law of Moses”) (source for this and 5 above: Reiling / Swellengrebel)
  • Noongar: Mammarapa-Warrinyang or “law man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “one who writes and explains Great Above One’s (=God’s) prohibitions” (source: Enggavoter 2004)
  • Chichewa: “teacher of Laws” (source: Ernst Wendland)
  • North Alaskan Inupiatun: “teachers of law”
  • Huehuetla Tepehua: “writer”
  • Yatzachi Zapotec: “person who teaches the law which Moses wrote”
  • Alekano: “man who knows wisdom” (source for this and four above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Saint Lucian Creole French: titcha lwa sé Jwif-la (“teacher of the law of the Jews”) (source: David Frank in Lexical Challenges in the St. Lucian Creole Bible Translation Project, 1998)
  • Chichimeca-Jonaz: “one who teaches the holy writings”
  • Atatláhuca Mixtec: “teacher of the words of the law”
  • Coatlán Mixe: “teacher of the religious law”
  • Lalana Chinantec: “one who is a teacher of the law which God gave to Moses back then”
  • Tepeuxila Cuicatec: “one who know well the law” (Source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Huixtán Tzotzil: “one who mistakenly thought he was teaching God’s commandments”(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.)
  • German das Buch translation by Roland Werner (publ. 2009-2022): “theologian”
  • English translation by Scot McKnight (in The Second Testament, publ. 2023): Covenant Code scholar

In British Sign Language it is translated with a sign that combines the signs for “expert” and “law.” (Source: Anna Smith)


“Scribe” in British Sign Language (source: Christian BSL, used with permission)

Nativity scene (icon)

Following is a Macedonian Orthodox icon of the Nativity scene from 1865 (found in Saint George Church in Kočani, North Macedonia).

Down below is a modern icon from the Eritrean Orthodox Church.

Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )

Nativity (image)

He Qi © 2021 All Rights Reserved.

Image taken from He Qi Art . For purchasing prints of this and other artworks by He Qi go to heqiart.com .

For other images of He Qi art works in TIPs, see here.

complete verse (Matthew 2:4)

Following are a number of back-translations of Matthew 2:4:

  • Uma: “From there, he called all the priest leaders with the teachers of the Yahudi religion to come gather. When they had all gathered, he asked them: ‘Where [in your opinion] will be the birthplace of the Redeemer King that God promised long ago?'” (Source: Uma Back Translation)
  • Yakan: “The King commanded all the leaders of the priests and the religious law to gather. Then he asked them, he said, ‘What is the birthplace of Almasi?'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Herod gathered all of the heads of the sacrificers and the teachers of the law. He asked them, ‘Where will the one chosen by God to rule be born according to the prophesying long ago?'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So he had-the leaders of the priests and the teachers of the law -gather, and he inquired of them where the Messiah would be born.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “What Herodes did was, he called together all the chiefs of the priests and teachers/explainers of the written laws of God. For he asked them, saying, ‘Where will the birth-place be of Cristo who is that one promised by God who will reign?'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “This king called for all the chief priests and also the teachers of the law. He asked them where Christ was to be born, that one God would appoint to rule.” (Source: Tenango Otomi Back Translation)

Christ, Messiah

Click here to view graphically

The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.

When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח‎) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”

This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.

In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the German Gute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).

In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.

In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 the government will use Yesus Kristus in those holiday names instead (see this article in Christianity Today ).

Other solutions that are used by a number of languages include these:

  • Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
  • Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
  • Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
  • Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
  • Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
  • Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
  • Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )

In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)


“Christ / Messiah” in Finnish Sign Language (source )

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):

“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”

Translation commentary on Matthew 2:4

And indicates a continuation of the narrative. Some languages do not need any marker like this, but others will say “So,” “Therefore,” or “Then.”

Assembling can be “He called together” (Good News Translation), or “he held a meeting of,” or “he asked them to come meet with him.”

The word list of Die Bibel im heutigen Deutsch defines chief priests as “the executive committee within the Jewish Council, which consisted of the High Priest, the officer in charge of the temple guard (Acts 4.1), several leading priests of high rank, and three influential laymen.” It is probable also that they were “members of the families from which the High Priests were at that time appointed.”

Many translators use a term such as “sacrificers” for priests and “chief (or, big) sacrificers” for chief priests. This certainly emphasizes the main role of the priests and works especially well if translators use “house of sacrifice” to translate “temple.” Other translators construct a short phrase such as “one who goes before God (for the people)” or “mediator between God and the people” for translating “priest,” and for “chief priest” add “chief” or “big,” or whatever word means “leader.”

The scribes were experts in Jewish religious law; Good News Translation uses the less technical term “teachers of the Law,” in which “Law” means “the Jewish religious Law.” Certainly translators should avoid translating scribes simply as “writers,” since this would not indicate the true role the scribes played for the Jewish people at that time, which was to be teachers and experts in the Law. Some translators cannot say “of the Law” without specifying which law, as in “of the Law of Moses” or “of the Jewish Law.” In Matthew the people always refers to the Jews, and so in the present context the equivalent would be “the Jewish people” (New English Bible). Phillips translates the entire phrase as “all the Jewish chief priests and scribes,” while Barclay follows Good News Translation in leaving of the people implicit. If translators have already modified priests or scribes with “of the Jews” as in “Jewish sacrificers” or “teachers of the Jewish Law,” then they can either leave of the people implicit, as in Good News Translation, or say “of those people.”

The word inquired (Good News Translation “asked”) occurs only here in Matthew’s Gospel. It is used by John in 4.52; all of its other occurrences are found in the Lukan writings (Luke 15.26; 18.36; Acts 4.7; 10.18, 29; 21.33; 23.19, 20, 34).

For the Christ (Good News Translation “the Messiah”) see the discussion at 1.17 and 1.1. In the present context the term refers back to the king of the Jews of verse 2. But readers who are not familiar with the meaning of this term may not see the connection, so Die Bibel im heutigen Deutsch translates “the Promised King” (Indonesian common language version [INCL] “the Promised Savior King”).

Some languages must use direct speech, as in “Where will the one be born who is the Messiah?” or “When the Messiah comes, where will he be born?”

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 .