The Greek that is translated as “have anything against anyone” or “hold a grudge against anyone” in English is translated in Gamale Kham as “have someone strung up in your heart.”
The Greek that is often translated as “trespass” or “transgression” in English is translated as “missing the commandment” in Kipsigis and “to step beyond the law” in Navajo (Dinė)
The concept of “forgiveness” is expressed in varied ways through translations. Following is a list of (back-) translations from some languages:
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
Other uses of honorifics in this verse include:
Following is the translation of Mark 11:20-26 into Mexican Sign Language with back-translations into Spanish and English underneath:
The Greek that is usually translated as “scribe” in English “were more than mere writers of the law. They were the trained interpreters of the law and expounders of tradition.”
Here are a number of its (back-) translations:
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In British Sign Language it is translated with a sign that combines the signs for “expert” and “law.”
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Following are a number of back-translations of Mark 11:27:
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
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The concept of “forgiveness” is expressed in varied ways through translations. Following is a list of (back-) translations from some languages:
Enoch (also: 1 Enoch) is canonical scripture for the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church. The only complete copy of an early version of Enoch is available in Ge’ez (Classical Ethiopic), here used with permission by the Bible Society of Ethiopia.
The Greek, Hebrew, Latin, Ge’ez, and Aramaic that is translated into English as “(to) bless” or “blessed” is translated into a wide variety of possibilities.
The Hebrew in Exodus 1:13 that is translated with some version of “they made the people of Israel work hard” in English is translated in Mandinka as “made them work like donkeys.”
The Hebrew in 2 Kings 2:9 that is translated as “let me inherit a double share of your spirit” or similar in English is translated in Kutu as “give me a great portion of your spirit.”
The name that is transliterated as “Enoch” in English means “initiated,” “initiating,” “teacher,” “dedicated,” “consecrated.”
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
translations with a Hebraic voice (1 Kings 19:12)
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
Hand colored stencil print on washi by Sadao Watanabe (1977).
Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )
The now commonly-used English idiom “take up the mantle” (meaning “taking on someone’s role”) was first coined in 1611 in the King James Version (as tooke the mantle).
The Greek and Hebrew that is translated as “alarmed,” “shaken,” “panicked,” “confounded,” “confused” or similar in English is translated in the Catholic Mandarin Chinese Sigao version with historical Chinese idioms: jīnghuāng shīcuò (驚慌失措 / 惊慌失措) and jīnghuáng shīcuò (驚惶失措 / 惊惶失措): “panicked and at a loss.
The Greek that is translated as “all-powerful” or similar in English is translated in the Catholic Mandarin Chinese Sigao version with a historical Chinese idiom: wú suǒ bù néng (無所不能 / 无所不能) or “omnipotent (lit. “nothing that can’t be done”).”
In Gbaya, the notion of joy in these verses is emphasized with nyɛŋɛ, an ideophone that conveys a sense of relief, a state of mind resulting from good news.
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)