Beatitudes as Tibetic-style poetry

“In working as a Bible translator in Tibetan, the overriding aesthetic value that guided the translation was the sonic quality of the oral-aural transmission and reception. The primary quality control measure of almost everything that was translated, regardless of genre, whether it was a genealogy, a list of vices, a hymn, narrative, prophecy, poetry or didactic teaching, was all measured through the lens of ‘does this verse or section sound melodious and pleasing to the ears?’ The concern of our mother tongue translators was that a holy and sacred text must inherently be melodious and sweet sounding to the ear, or no one would consider it to be sacred, nor would they want to read it or listen to it being read aloud. Furthermore, if the text is melodious and sweet to the ears (snyan po) and has an appealing ‘flavor’ (bro ba), then it will also be kho bde po — easy to comprehend (literally ‘smooth to the ear’) and kha deb po — easy to read (literally ‘smooth to the mouth’). It would also more easily lend itself to memorization, recitation and being sung-all highly important aspects in a Tibetan context. (…) More typically, poetry is versified with an uneven number of syllables in lines of seven and nine syllables, a form of synalepha [suppression of a vowel at the end of word when it is followed by another word beginning with a vowel] grouped as 1-0-1-0-1-0-0. Though lines of 11, 13, 15 syllables (and so on) are possible, the pattern of 7 or 9 is by far the most prevalent in Tibetan literature.

“Given the structure of the Beatitudes in Matthew’s Gospel, with rhythmic parallel patterns (see Translation commentary on Matthew 5:3) (…), the team decided to render this section in poetic form to not only promote ease of memorization and recitation, but to enhance the euphonic appeal [having a pleasant sound]. The text follows a typical nine syllable synalepha structure.” (Quoted in Watters / de Blois 2023)

Blessed (in the Beatitudes)

The Greek that is typically translated as “Blessed” in English is translated in the French 1985 translation by Chouraqui as En marche or “Rise up / Forward / Let’s get going.”

The Jewish scholar and inter-religious translator A. Chouraqui explains: “The first word of the Sermon on the Mount is, in most translations, the main obstacle to understanding Yeshua‘s message. Makarioi, the Greek says — “Blessed” — and this word immediately sends commentators off on the wrong track. The ‘Beatitudes’ are assumed to be something that should be possessed from the outset, whereas they will only be fully realized in the kingdom of Adonai. And Jesus did not say makarioi, but ashrei (see Psalm 1:1), an exclamation…from the root ashar which implies, not the idea of a vague and essentially hedonistic happiness, but the idea of uprightness, yashar — the uprightness of the person who is walking on a path clear of obstacles — the path that leads toward Adonai.” (Source: Watson 2023, p. 58)

Note that Psalm 1:1a is translated by Chouraqui as En marche, l’homme qui ne va pas au conseil des criminels — “En marche (see above), the man who doesn’t attend the council of criminals.”

complete verse (Matthew 5:5)

Following are a number of back-translations of Matthew 5:5:

  • Uma: “Blessed are the people who are humble [lit., their hearts are low], for they will get what God has promised.” (Source: Uma Back Translation)
  • Yakan: “‘Better off are the people with lowly livers because they will receive the good/blessing God has promised.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Far better off are those who did not make themselves high, for they will receive the blessing God has promised.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “‘Fortunate are the patient people who humble themselves (lit. put-low their thoughts/minds), because they are the ones who will inherit the earth.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “(The people) can be happy who are meek/patient, because it’s certain they will receive all that God has promised.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The good fortune will be met by the people who are not arrogant before their fellowmen. Because these are the people who will receive the land which has been promised.” (Source: Tenango Otomi Back Translation)

Translation commentary on Matthew 5:5

In the same way that verses 3-4 are based on Isaiah 61, so verse 5 finds its background in Psalm 37.11. As the psalm indicates, the metaphor was taken over from the possession of Canaan by the Israelites. The meek (Good News Translation “humble”) of this verse and the “poor” of verse 3 are the same people viewed from a different perspective (see comment at Matthew 5.3). In fact, in the language of Jesus the word could hardly be distinguished from “poor.” It contained echoes of “insignificant, lowly,” and may even be rendered “powerless.” These people possess no power because they do not need it; they rest their entire hope on God. Instead of trying to overpower others, they serve him. Phillips translates “those who claim nothing,” and Barclay “whose strength is in their gentleness.” Once again Bibel im heutigen Deutsch, 1st edition is dynamic: “who renounce the use of force.” Elsewhere in the New Testament the word meek is used only in Matthew 11.29; 21.5; and 1 Peter 3.4, where Good News Bible renders either “gentle” or “humble.”

Meek in modern English has negative connotations of someone who is submissive and easily imposed on. Words such as “gentle,” “humble,” or “nonaggressive” are perhaps better. One good translation is “who don’t trust in their own power.”

They shall inherit the earth: the verb translated inherit carries the more general meaning of “to receive as one’s possession” or “to share in” (see 19.29; 25.34; 1 Cor 6.9-10; 15.50; Gal 5.21; Heb 1.14). To translate with the equivalent of the English word inherit may intimate that someone has died (in this context, God!) and has left someone else his possessions.

The promise of possessing the land was originally limited to the land of Canaan (see Gen 17.8) but then was extended to include the entire earth, over which God would someday rule. In essence, then, this is simply another expression for the Kingdom of heaven of Matthew 5.3. Both of these ideas existed side by side in Israel’s expectation for the future. The God of heaven has given earth to mankind as a place for their existence. But the time would come when God’s people would enjoy the benefits of heaven and the joys of a redeemed earth. Good News Translation completely spiritualizes this promise (“they will receive what God has promised”), while Die Bibel im heutigen Deutsch attempts to maintain some of the imagery (“since God will give them the earth for their possession”). New English Bible (“they shall have the earth for their possession”) and Phillips (“for the whole earth will belong to them”) are similar to Die Bibel im heutigen Deutsch, except that they have maintained the passive rather than making God the explicit subject.

Those translators who follow the interpretation of Good News Translation may need to use an active construction instead of a passive one. Further, they may have to specify what God is going to give; for example, “the blessing” or “the good things.” Consequently, possible translations are “God will give them what he has promised” or “God will give them all the blessings (or, good things) he has promised.” But other translators who want to retain the image of “earth” will find Bibel im heutigen Deutsch, 1st edition a useful model, as in “God will give them the whole earth to possess.”

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 .