Between 1750 and 1850, at least twenty versions of the Greenlandic Bible were published through the efforts of Greenlandic catechists, Danish Lutherans, German Moravians, the Danish Bible Society and the British and Foreign Bible Society (BFBS). This article assesses the role of Greenlandic and other Inuit translators as they were engaged in the colonial project of devising a complete version of the scriptures in their own language. Using the relatively untapped correspondence of the BFBS, it considers how and why the status of Inuit translators changed over the course of the missionary translation project. In one response to the reception of new Bibles, Inuit people offered gifts of blubber to the BFBS to support translations for other mission communities. To understand the meaning of this exchange, this essay brings together the methodologies and perspectives of missionary linguistics. It uncovers the unique role played by Greenlandic and other Inuit translators and catechists, foregrounding their contribution to a successful national project, the creation of a national language for independent Greenland and the emergence of literate Christian communities. By reading along and against the grain of colonial archives, it seeks to recover something of the names and motivation of Inuit scripture translators.

At the turn of the twentieth century, an enchanted response to Christianity among minority peoples on China's ethnic frontiers in Southeast Asia caught Western missionaries by surprise. This paper explores the historical circumstances and the dynamics of the mass Christian conversion among those hill peoples. Far from a cultural defeat and a grudging surrender to a conquering foreign faith, their embrace of Christianity was an exuberant, communal rush toward fulfillment of indigenous prophecies of redemption. Unlike the civilizing project of the modern state—a coercive mandate of assimilation and ideological transformation—the Christian movement offered them a choice and allowed them to channel their desperate prophecies of the past toward a reformist messianism. With its war on local shamanism, rituals of courtship, and inherited (and often inebriated) rhythms of ethnic life, Christian conversion was ostensibly a break with indigenous traditions. However, it also ironically fortified the ethnic identities of the peripheral peoples—especially through the creation of the written script for the purpose of Bible translation—and generated fresh resiliency for their material and cultural survival.

Li Wenyu and Ma Xiangbo were two influential Catholic intellectuals in modern China who each undertook a translation of the Bible into Chinese. This article surveys their participation in contemporary ideological debates and investigates their thoughts on the inculturation of Catholicism, including ‘evangelisation by writing’ and ‘scholastic mission’, as well as their beliefs and practices regarding Bible translation. An in-depth comparison of their translations is also provided, illuminating the different approaches taken by Li and Ma in dealing with terminology, sentence structure, linguistic style, and theological implications. Li conformed to Chinese biblical terminology established by the Catholic missionaries who preceded him and adhered to the syntax of Classical Chinese; in contrast, Ma's linguistic style is approximate to Easy Wenli, and he adopted words and phrases from traditional Chinese culture to transmit the Catholic faith. The two translators demonstrated two choices of indigenising Catholicism and the Bible in China: ‘mirror-type’ and ‘bridge-type’.

Adoniram Judson’s life and work have long been the subject of popular and scholarly interest, but the intellectual and exegetical background for his Burmese Bible translation has not been closely studied. This background was the biblical studies movement in New England, which began in the early nineteenth century and flourished before declining and eventually disappearing by about 1870. The opposing New England orthodox Calvinist and liberal Unitarian schools were equally involved in the movement. Judson was an early product of Andover Theological Seminary, the center for orthodox Calvinism in New England. From 1816 to 1840 Judson translated the Bible into Burmese and his references to the scholarly works he used, along with the text-critical and interpretive decisions in his Bible translation, identify him as an ongoing participant in the New England biblical studies movement. This scholarly background helps us understand interpretive decisions in the Judson Bible, which is still the main Burmese version used by Protestants in Myanmar.