Note about this post: it's long, and the interesting stuff is at the end, so feel free to skip ahead. The beginning of the interesting part, which is not as long as the (comparatively) boring part, is marked with a boldface note like this one.
Transliteration is the practice of taking words from one language, written in one alphabet, and putting them in another language with another alphabet. Bible translators often choose to transliterate words and thus create new words in English, instead of using existing English words with equivalent or nearly equivalent meanings (sometimes because they don't think English has a nearly equivalent word). According to the Oxford English Dictionary, the following words entered the English language through (or at least are first attested in) translations of part or all of the Bible in the years indicated:
These are just a handful of words I thought to look up.
Transliteration is often a good thing, depending on the word, the intended audience, etc. In particular, when translating a technical term whose meaning is given almost entirely by the context, and not by any pre-conceived meaning the audience has, transliteration may be a good idea. On the other hand, the word does have some pre-conceived meaning, either because it already existed, or because it has a recognizable etymology (people don't just make words up from nowhere!) and if that can be duplicated in the translation it's generally a good idea. Then there's the question of the purpose of a translation. If, for instance, one is translating the fragments of Heraclitus, and the intended audience is academic philosophers/philosophy students, then transliterating words like logos, kosmos, etc. may be a good idea. Another alternative is to do what the Irwin and Fine volume of selections from Aristotle that I have do and indicate the word by a subscript (for instance, when ousia is translated "being" or "essence", the word is followed by a subscripted o). Yet another alternative is to pick an English word that is a close equivalent of the original language and use the word always and only to translate the one single original language word, and note it in an introduction.
Of these, only the last is appropriate for a translation intended for casual reading by non-scholars (in my opinion). Of course one might argue that in the case of the Bible we (Christians) should all be "scholars," not in the sense of going to school for it, but in the sense of studying it seriously, and I would agree. However, there is a need for more casual Bible reading as well; for devotional reading, and reading aloud in a church service, for instance. Now the last option, the one appropriate for casual readers, is not always possible. Imagine, for instance, if the English "word" was only used to translate logos. How many other terms for "word" does English have? Do we then (over-)translate rhema as "thing said?" What about epos? What about all the cases (there are a lot of them) where the translation "word" doesn't make sense to an untrained English speaker, as when logos actually means argument, speech, story, etc.? You can mark it off as a technical term with some type of capitalization or typeface, but that won't come across when read aloud.
So what do we do? We translate logos all sorts of different ways, depending on what is most appropriate in the context, to convey the same meaning to English speakers. Now, in a serious study Bible we might write transliterate logos in the first place (I believe there exists a translation that does this, but I don't remember which one), or we might affix a subscript l to indicate the word (or you could memorize the Strong's numbers for all your favorite words, and get a Bible that has those).
Now, in the case of something that was a coinage at the time of writing, as euangelistes (announcer of good news, aka evangelist) seems to have been in the NT, or agape (love) seems to have been in the Septuagint (in both cases the verb form already existed), it might be good to transliterate - but we're still not creating the effect that the original readers experienced, so it might be better to coin a new English word with a similar etymology (as Peter Meinek's translation of Aristophanes' Clouds, a play parodying Socrates which was written and perofmred within Socrates' lifetime, coins the term "Pondertorium," and another translation, I'm not sure which one, coins the term "Thinkery").
There are two cases where I am an enthusiastic supporter of transliteration: the case where the original author transliterated a word from a language different than that of the text, and the case of proper nouns. You would think both of these would be followed by translators almost all the time, but they are not. For instance, the words hAidos (=Hades) and geena (=Gehenna) are both translated "Hell" (with or without capitalization) in most New Testament translations, which is confusing because Hades is not the same as Hell in the New Testament (rather, it is equivalent to OT Sheol, another proper name normally translated "the pit" or various other strange things instead of transliterated). As for the second case, most New Testament translations translate Aramaic words like maranatha and raca instead of transliterating (the NASB is an exception to these - it transliterates a lot).
Note: the interesting stuff starts here.
Several of the words mentioned above are NOT technical terms in the original language, but ordinary words used with more or less ordinary meanings. They may have developed technical meanings, but these meanings were not contradictory to their original meanings. Almost all of them had English equivalents to begin with (the exceptions are of course Christ and Messiah, which could be translated "anointed one" or "chosen one," but are not really equivalent and were definitely theological terms). The word for "angel" was just the normal everyday word "messenger." The word "apostle" meant "ambassador," or "emmissary." Now in the introduction to The Source New Testament (which I did finally get my hands on, although not the version with the lexical notes), Ann Nyland says she has "chosen to translate rather than transliterate many words, not following the usual tradition of Bible translation." This, I think, is a good idea, as words like angel have become technical terms in English when they were not in Greek. However, I can't imagine her justification for deciding to translate christos while still transliterating apostolos into apostle. Today, we think of the word "apostle" as referring specifically to the Twelve, and only after Pentecost (before that they are usually called "disciples"). In fact, the word means, according to LSJ, "a messenger, ambassador, envoy." I have never seen this word translated. It is always transliterated (of course, before The Source I had never seen aggelos (angel) translated either, so a step in the right direction). I don't understand the reason why not. I suppose tradition/habit is one reason - if you talked about Jesus' twelve ambassadors no one would know what you meant - but Dr. Nyland doesn't care about that part, and she still didn't translate apostolos. Is there something I'm not getting here? Why is apostolos a better candidate for transliteration than logos - or, in Dr. Nyland's case, even a better candidate than christos? How many non-Greek speakers read the word "apostle" and know that it means, literally, "one sent forth?"
On a side note, I very much appreciate Dr. Nyland's translation in Matthew 5:22, where the NKJV's "hell fire" becomes "Burning Garbage Pit Gehenna" (capitalization original).Posted by Kenny at November 13, 2005 9:10 PM
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