saint

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The Greek that is translated as “saint” in English is rendered into Highland Puebla Nahuatl as “one with a clean hearts,” into Northwestern Dinka as “one with a white hearts,” and into Western Kanjobal as “person of prayer.” (Source: Nida 1952, p. 146)

Other translations include:

complete verse (Revelation 16:6)

Following are a number of back-translations of Revelation 16:6:

  • Uma: “For those people in the world there killed your (sing.) followers, they spilled/poured-out the blood of your (sing.) many prophets. That is why now you (sing.) change the water to become blood,you (sing.) give-it-to-them-to-drink. How appropriate that is!'” (Source: Uma Back Translation)
  • Yakan: “Because your people and the people who carried your message were killed by the people in the world and their blood was spilled by them, therefore now you give them blood to drink. That is matching/right as a reward/repayment for them.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For they killed those who believe in You and the prophets long ago. So now You are making them drink blood for it is a proper revenge on them!'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because the ones you (sing.) are punishing, they killed your (sing.) people as well as the prophets you (sing.) repeatedly-sent and-so their blood flowed-out, and now, blood is what you are-causing-them -to-drink. They indeed deserve it (lit. It is indeed their recompense)!'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “To the people who caused to be shed the blood of your people and the blood also of your prophets, to them you have given blood for them to drink. That really is fitting for them.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because concerning these you are now punishing, they are the ones who killed the people who are in your hand and they have killed the spokesmen who spoke for you. Therefore you give them their payment now, causing them to drink the water turned to blood.'” (Source: Tenango Otomi Back Translation)

prophet

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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.

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.

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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.

In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.

Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”

In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.

Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking (source Philip Noss).

In Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.

See also female second person singular pronoun in Psalms.

Translation commentary on Revelation 16:6

Men have shed the blood of saints and prophets: in Greek there is no subject of the active verbhave shed (Good News Translation “poured out”); something like “people” or “evil people” is better than men. “They” of Good News Translation has no clear antecedent and should not be imitated. In Greek the verb translated shed by Revised Standard Version is the same verb, “poured out,” used of the angels emptying their bowls. But if “to pour out (or, shed) blood” is not a normal way of speaking of killing, it will be necessary to say “people killed” or “people slaughtered.” So this clause may also be rendered as “Evil people have killed God’s people and his prophets.” However, since blood to drink is the due punishment for shed the blood, it will be good to retain somehow the figure of blood in this first line, if possible.

For saints see 5.8; for prophets see 10.7. The two are paired also in 11.18; 18.24.

Thou hast given them blood to drink: this is a vivid way of describing the punishment that God sends on them; instead of water to drink from the rivers and springs of water, they will have only blood to drink. In cultures where drinking blood is considered on certain occasions to be something good, translators should include a footnote explaining that in those days drinking blood had an evil meaning.

It is their due!: this translates the adjective “(they are) worthy,” a way of saying “they deserve it” (see “worthy” in 3.4; 4.11). New Jerusalem Bible and New Revised Standard Version have “It is what they deserve.”

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on The Revelation to John. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .