UNTRANSLATED WORDS IN THE BIBLE

As we approach the Bible, whether the Old or New Testament, it is almost always in a conveniently readable form in our own language. However, whether we realize it or not, some of the words in our English version are not really English words. Other times, the original word is accompanied by its translation even in the original text. But these are matched by occasions when it would have been helpful if both the translation and original had been given. And finally, there are even rare times when words have been translated into English that were never meant to be translated at all.

Technical Terms in OT Poetry

Poetry in many languages tends to utilize archaic words, and so it is sometimes hard to understand what is being said. Fortunately, in Hebrew poetry we have a great help available to us since each line within a given verse tends to echo the same basic idea. Thus, even if a completely unknown word is utilized, the translators can at least make an educated guess as to its meaning. This situation occurs especially where technical words for specific animals,vegetables or minerals (to echo the three categories in the old TV show “Twenty Questions”) are concerned. Just to cite two examples, there are a number of Hebrew synonyms for “lion” and “gold,” and we really don't know the subtle differences between them.

However, one place where the concept of parallel lines cannot be utilized is in the superscriptions that often begin the Psalms. Even modern Jewish commentators often have no clue as to what some of those words mean since they probably refer to specific tunes, musical instruments, choir compositions, or liturgical occasions. One of the most ubiquitous words in this category is actually not found in the superscriptions but after individual lines of poetry, and that is selah. It even appears three times in Habakkuk 3, and no one knows what it means. Thus, it is not even translated. For a more complete discussion of these untranslated words in Psalms, see my post “Psalms: Technical Terms.”

Other Obscure Terms

In most cases, translators will at least make an educated guess as to the meaning of a difficult word, but in a few cases, they don't even try. One prominent example is the obscure pair of words Urim and Thummin. One can at least discern that both are plural nouns by the -im ending. The respective meanings of these words in Hebrew, “lights and perfection,” give us little help as to the meaning. These two words are discussed in a little more detail in my post “Judges 20:8-11 Urim and Thummin.” Another obscure pair of plural words is comprised of Cherubim and Seraphim, related to the Hebrew words for “hold fast” and “burning.” At least in this case, it is obvious that supernatural beings in the service of God are in mind, even if we may not exactly know how to describe them. On thing is obvious, however, cherubs (i.e. cherubim) are unlikely to resemble the sweet, cuddly babies with bows and arrows who shoot lovers on Valentine Day.

Titles

Most of these given below are not translated, but only transliterated into English. As such, we often don't realize the original meanings behind the title. Additionally, on occasion some of these words can be used with their original meanings in mind rather than the titles that arose from them. Here are a few examples:

angel (aggelos) = messenger. Thus, on rather rare occasions the word is actually translated. In these cases, the translators felt that they should not imply that supernatural beings were in mind.

apostle (apostolos) = one sent forth. In this case also, there are a few places in the NT where the translators were reluctant to identify a particular person as a one of the Twelve.

Satan = accuser or opponent. This isn't the place to go into detail regarding the controversy as to whether Satan is a proper name, the title of a heavenly official, or any accuser. Suffice it to say that there are many places in the OT where the original meaning of “accuser” is the most appropriate translation, especially when it appears in the plural.

Messiah (mashiach) and Christ (kristos) = anointed. I would bet if you polled any random group of Christians regarding the meanings of these two transliterated words, a number of them would say that Messiah means “king” and Christ is Jesus' last name.

Devil (diabolos) = accuser, slanderer. This is one of the names by which Satan is known. However, the Greek word is also rightly translated with its original meaning in such passages as I Timothy 3:11; II Timothy 3:3; and Titus 2:3.

Antichrist (antikristos) = one who opposes Christ or tries to assume His position. The word appears in both the plural and singular in the NT. In the singular, it has been identified with the first beast of Revelation 13 and with the Man of Sin in II Thessalonians 2.

deacon (diakonos) = one doing the work of a servant.

Words Associated With Prayer and Praise

Related to this first category are a few words usually found in a context of devotion. Amen is the most commonly utilized word of that type today, but I would bet that most Christians don't really understand what it means or the fact that it is a Hebrew word that the English language has adopted rather than translating it. For more on this word, read my post “Matthew 6:9-13: The Lord's Prayer.” Similarly, hosanna is a Hebrew word meaning “Save, we pray,” and (h)allelujah means “Praise to Jah(weh).”

Words Sometimes Translated

The King James Version of I Corinthians 16:22 reads: “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.” Depending on the English version you are reading, one or both of these words may be translated. The first is a Greek word meaning something devoted or set aside. Anathema has passed into the English language with the meaning of something cursed or to be shunned, and that is the specific definition that Paul seems to have in mind in light of the way he uses this word in Galatians 1:8-9 and II Thessalonians 3:14-15 Maranatha is an Aramaic word that appears only here in the NT and can be divided in two different ways: Marana tha (“Our Lord, come!”) or Maran atha (“Our Lord has come”). Gordon Fee explains that the first possibility would be consistent with the thought in Revelation 22:20 expressed in Greek instead. If that is the meaning here, then it would function as a warning that Christ will be coming to judge such people. If the second possible translation applies, then it would be an affirmation “that the Lord whom they reject has indeed come.”

Original given with its translation

There are places in the New Testament where Aramaic terms are given which might not be understandable to a Greek speaking audience, and thus the translation is supplied right afterward in the text. For example, Matthew 27:4 has Jesus speaking the words Eli, eli lama sabachthani, that is to say...” In this case, it was necessary for the original to be included in order to explain why the bystanders mistakenly thought that he was calling for Elijah. Then there is the case of Acts 1:19 where Luke gives the name of the field purchased with Judas' money, Aceldama, and follows it with the translation of the name. Finally, Mark 7:11 quotes the Pharisees and scribes explaining their reason for not supporting their parents as due to the money going to Corban (korban is Greek for “treasury”) instead, and Mark then clarifies that this means they had given it as an offering to God.

Proper Names

It would seem to be totally inappropriate to actually translate someone's proper name. After all, I may know what my first name means in Hebrew, but I certainly wouldn't go around asking people to call me “Beloved of God.” And I have no idea what my last name might mean in some Gaelic language. But to a Jewish mind-set, names could take on more of an importance that they do to us today. And sometimes it is important to know what a person's name meant in Hebrew or Greek in order to fully understand the biblical text. Because of this, there are cases where the meaning of the name is explained right in the scriptural passage. In other cases, a good study Bible is invaluable because it will often explain the meaning of the name in a footnote. Without attempting to be exhaustive in listing all the pertinent passages, let me just give a few representative examples.

Name changes in the Bible are especially important occasions in which to pay attention to the original meanings. In the OT, for example, we have God changing Abram (probably meaning “the father is exalted”) to Abraham (“father of multitudes”). Similarly, Jacob (“he clutched”) became Israel (from sara = strive).

Another example of God's seeming delight in puns is found in Amos 8:1-2: “This is what the Lord God showed me – a basket full of summer fruit. He said, 'Amos, what do you see?' And I replied, 'A basket of summer fruit.' Then the LORD said to me, 'The end has come on my people Israel.'” As it stands, this conversation makes absolutely no sense although the translators have rendered every word accurately. But that is the approach taken in the KJV. On the other hand, if they had chosen to just give the key Hebrew words qayits (“basket”) and qets (“end”) without translating them, most people would not understand that either. The only good solutions are:

1. to simply translate everything into English and provide the Hebrew originals in footnotes. This is the approach employed in most modern translations such as NRSV.

2. to attempt a completely different pun between two equivalent English words, which is very hard to accomplish in most cases. However, here is how the Living Bible paraphrase approaches Amos 8:2: “'What do you see, Amos?' he asked. I replied, “A basket of ripe fruit.' Then the Lord said, 'This fruit represents my people Israel – ripe for punishment again.'” Note that the author chose to make a pun on the word “ripe” instead of using “basket” as in the original. However, he still managed to get across the overall meaning of the text.

A few additional examples of the importance of knowing the meanings of proper names include:

1. Abigail's pun on her husband's name in I Samuel 25:25b: “Nabal is his name, and folly is with him.” From the context, it should be obvious to most readers that nabal in Hebrew means fool.

2. Simon, the Greek form of Peter's original Hebrew name of Symeon, underwent a name change to Peter (petros = Greek for rock or stone) by Jesus according to John 1:42. And Peter is also known as Cephas (kepha = Aramaic for rock or stone). As with Amos 8:2, the name change can best be understood by the use of footnotes in a translation, unless one wishes to attempt a pun by calling him Rocky.

3. In Luke 11:14-23, some people accuse Jesus of being in league with Beelzebul (meaning “lord of heaven” or “exalted ruler”), the prince of demons. However, early Latin and Aramaic translations render it Beelzebub (“lord of the flies”) instead, based on the name of a town of Ekron mentioned in II Kings 1, which apparently had purposely distorted a title of Baal in a derogatory manner.

4. The above example points out another fact regarding proper names in the OT. Originally, the word baal simply meant "lord," but later came to be regarded as the name by which various pagan gods were known. Therefore, those with proper names that incorporated Baal into them were sometimes referred to by less offensive ones. So Eshbaal and Meribaal (I Chronicles 8:33-34) were also known as Ishbasheth (II Samuel 2:8) and Mephibosheth (II Samuel 9:6). That was even though sheth in Hebrew means “shame.” By the way, the very common Hebrew name endings of -el and -iah refer, respectively, to El (God) and Jah (Yahweh).

Words that shouldn't be translated

And then for completeness sake I will mention the case of Isaiah 28:10,13. The Hebrew words in these verses are often translated as “Line by line, precept by precept” although some English versions will add that that the original is obscure in meaning. The conclusion I give in my post entitled “Isaiah 28:10-13: Precept by Precept” is that these words were never meant to be translated at all.