The Bible Translator

Bible translation into sign languages is a relatively new phenomenon. In the early 1980s the first efforts were made to start a Bible translation into American Sign Language. Many of the challenges in those days were technological. The speed with which technology has developed since then has made Bible translation into sign languages a worldwide possibility. And although some challenges with technology and Scripture engagement remain, the main challenges nowadays are related to factors such as the educational context and the demographics of Deaf communities. Deaf signing communities are the only communities in the world where the majority of children do not learn their first language from their parents, and thus do not learn a first language in a natural way if their parents do not sign. It has been shown that impoverished language in early childhood affects the development of complex sentence structure, resulting in a wide range of fluency among Deaf signers. In addition, in many parts of the world deaf people do not have full access to education in a language they can understand. If there are schools for the Deaf, teachers may not sign fluently, or even sign at all, and often there are no professional interpreters. Similarly, in many places there are no Deaf churches or Deaf pastors. All these factors make Bible translation into sign languages a necessary but also a difficult job. What level of sign language should be used in a translation? How can Deaf people do translation work without knowing a written language well? And how does a predominantly hearing church view or use the translated Scriptures? This article will focus on these challenges, considering both the technological challenges and the headway that has been made over the past decades, and the more fundamental challenges of Deaf education and demography. Finally, the ethical challenges are considered that come into play when hearing organizations get involved in sign language translation work.

Sign languages are often misunderstood as manual representations of spoken languages akin to how Braille represents spoken language. However, since the 1960s, linguistic research has demonstrated that sign languages are full-fledged natural languages, possessing rich morphological, syntactic, and expressive capabilities. The use of the visual-gestural modality and multiple articulators (i.e., hands, face, head, torso) give rise to modality-appropriate strategies for conveying grammatical, affective, and discourse-level information.

In the lexicon, signs are typically distinguished by five key parameters: handshape(s), location of the hands in relation to the body, type and manner of movement, palm orientation, and nonmanual markers. Sign language morphology uses changes to these parameters to express derivational or inflectional meaning. Well-formed signed utterances require specific attention to nonmanual markers and the appropriate use of space, both of which play crucial roles in morphosyntactic and lexical expression. A signed translation that focuses only on manual lexical content while neglecting these additional dimensions risks producing a message that is unclear or misleading.

I provide an overview of key morphological and syntactic structures found in sign languages, highlighting features that are especially relevant for Bible translation. Drawing from multiple sign languages, I note some common translation challenges and emphasize the guiding principle: “How do Deaf people talk about concepts like this?”¹ Through this lens, I underscore the importance of linguistic sensitivity to the natural ways in which sign languages can express biblical content.

The biblical text arises from a hearing world where it is common to call a person’s name to get their attention or use words like “my lord” or “my son” to maintain engagement and signify relationship with them during a conversation. This paper explores the challenges of translating such vocatives into sign languages, since natural signed discourse in deaf communities only uses vocatives in very limited situations. Typically, other strategies are used to fulfil the vocative functions of getting attention (calls) and maintaining contact or signifying social relationships (addresses). This paper examines all the vocatives in the book of Genesis, categorising them by function and investigating the translation approaches used in the published American Sign Language Version and the draft from the British Sign Language Bible translation project.

Sign language Bible translation is a rapidly growing field, responding to the need for accessible Scriptures among Deaf communities worldwide. Unlike spoken languages, sign languages are visual-gestural, with unique linguistic features that, when utilized correctly, can significantly enhance the clarity, naturalness, and overall impact of a translation. Natural use of these features can be identified through linguistic analysis, with discourse analysis yielding especially relevant discoveries. Using discourse analysis, sign language translation teams can identify the patterns in their language used to bring cohesion and depth to a text. Once identified, these patterns can then be applied to their translation drafts, leading to more accessible and higher-quality translations. This article aims to inform both practitioners and general readers about why discourse studies are indispensable for sign language Bible translation and to provide case studies illustrating how they can be applied to improve the quality of the translation.

This paper argues that sign language Bible translation (SLBT) should be valued not only for increasing Deaf people’s access to Scripture in their heart languages, but also for what SLBT can teach the broader field of Bible translation, including biblical performance criticism. Key insights from sign language linguistics are surveyed to highlight the inherently multidimensional and embodied grammar of signed language. The development of American Sign Language poetry is traced to show how Western, hearing-centered literary assumptions, particularly the privileging of linear “lines” modeled on writing, have constrained sign language literary production. Building on these discussions, SLBT is presented as an effective tool for challenging traditional translation and exegetical practices, thereby inviting scholars to reconsider the ways in which biblical texts are interpreted.

Signed languages are not only full linguistic systems but also powerful artistic media in Deaf communities. This paper explores how sign language poetics—visual rhythm, handshape patterning, spatial composition, movement quality, and non-manual expression—can inform and strengthen sign language Bible translation. Building on multimodal social semiotics (Kress & van Leeuwen; Kress) and Jakobson’s poetic function, the study argues that meaning is produced through coordinated semiotic resources rather than words alone. The paper surveys key poetic devices described in Deaf literature scholarship and integrates insights from Deaf poets and translators regarding performance, identity, and community reception. Two main examples are used to illustrate the argument: Clayton Valli’s ASL poem Dandelions and the Magnificat in Peruvian Sign Language (LSP). The LSP translation demonstrates that faithful translation is not “signed Spanish” but embodied Scripture. The paper concludes with implications for translator training, evaluation, and Deaf-led hermeneutics.

This article showcases the perspectives of Deaf translators of the Bible into sign languages. It presents transcripts of interviews and provides direct access to sign language contributions from projects in Ecuador, Costa Rica, Zimbabwe, Botswana, and the Philippines, highlighting the leadership and experience of Deaf individuals and the essential role of Deaf translators in shaping knowledge and practice in sign language Bible translation.

Deaf people in Peru face enormous barriers to accessing the written Bible, mainly because a large majority are not literate in Spanish. When the Peruvian Bible Society began the translation of the Bible into Peruvian Sign Language, it was realized that the task involved more than simply interpreting the Spanish Bible. It is necessary to translate from the perspective of the Deaf community, respecting their natural language, which is not just signs, but also includes culture, identities, and soul. This translation has to come from them, from their hearts, not from a hearing perspective.

The role of a sign language interpreter on the translation team is not just as an interpreter or exegete, but as a facilitator and guide in a process led by Deaf people. The work consists of supporting without imposing, strengthening the skills of the Deaf team, encouraging them to trust themselves and make linguistic decisions that ensure the biblical message is clear, faithful, and meaningful for their community. It has involved learning to relinquish the spotlight, to listen with the eyes, and to deeply value their leadership.

Bible translation into sign languages constitutes an emerging and essential field within the broader mission of making the Scriptures accessible in the “language of the heart” to all ethnic groups, peoples, and nations. This article examines the most relevant and significant challenges involved in translating the Bible into Cuban Sign Language. Drawing on the experience of projects that have translated selected narratives from the New Testament and, more recently, the Gospel of Luke, published in March 2023, and the Book of Acts, currently in progress, the study identifies and analyzes obstacles of a linguistic, theological, cultural, methodological, and technological nature. Overcoming these diverse challenges is not only crucial for ensuring the fidelity and quality of the translation, but also constitutes an act of justice, inclusion, and recognition of the linguistic and cultural identity of the Cuban Deaf community.

The development of the Sign Language Translation Tool (SLTT) represents a historic milestone in Bible translation for Sign Languages. Before the availability of SLTT, even highly experienced translation teams, some with over fifteen years and others with over forty years of accumulated work in the field, struggled with fragmented workflows, inconsistent translation quality, and communication challenges. Following the introduction of SLTT and the accompanying training, these teams reported dramatic improvements in translation quality, internal collaboration, and project efficiency.

SLTT was born out of a providential meeting between Stuart Thiessen, a Deaf translation consultant, and Nathan Miles, a developer of the widely used Paratext software. Initial assumptions that Paratext could simply be adapted to meet Sign Language translation needs were quickly reevaluated. It became clear that a new, purpose-built platform was necessary. Thus, SLTT emerged, a tool uniquely crafted to serve the Deaf community and the distinct characteristics of sign language Bible translation.

SLTT provides an integrated environment encompassing the full lifecycle of translation projects, from drafting and consultant feedback to revision cycles and resource-supported theological work. The platform includes version comparison tools, internal communication systems, team management based on assigned roles, and a built-in translation resources library. Its design is based on the collective feedback of over forty translation teams worldwide, making it a globally recognized and standardized solution.

This article will examine the qualitative leap that occurred in teams’ translation capacity after adopting SLTT, highlighting key functionalities that have reshaped the field. The contrast between pre-SLTT and post-SLTT practices clearly demonstrates how technology, when thoughtfully designed, can radically transform outcomes. SLTT has effectively established a new standard for excellence in sign language Bible translation, and its adoption continues to expand beyond its original development community.