The Greek in Luke 2:32 that is translated in English as “light” is translated in Chol in a manner that distinguishes that Jesus is the instrument, not the object of the revelation.
Language-specific Insights
high priest
The Greek and Hebrew that is translated as “high priest” in English is translated in the following ways:
- Yatzachi Zapotec: “the ruler of the priests of our nation”
- Chol: “very great priest” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Ayutla Mixtec: “first over the priests”
- Desano: “chief of the priests” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
- Uma: “Big Priest” (source: Uma Back Translation)
- Western Bukidnon Manobo: “high sacrificer” (source: Western Bukidnon Manobo Back Translation)
- Tagbanwa as “Most-important Priest of God” (source: Tagbanwa Back Translation)
- Bariai: “Big leader of offerings” (source: Bariai Back Translation)
In Khoekhoe the translation for “high priest” is only capitalized when it refers to Jesus (as is Hebrews 2:17 et al.). (Source: project-specific notes in Paratext)
See also priest and chief priest.
vision
The Hebrew, Aramaic, Latin and Greek that is translated as “vision” in English is translated in a variety in the following languages:
- Chol: “as if in a dream” (source: Robert Bascom)
- Obolo: ilaak ọkpọchieen̄ or “dreaming awake” (source: Enene Enene)
- Eastern Highland Otomi: “a showing like dreams”
- Desano: “see in a dream what God will send”
- Rincón Zapotec: “see what God shows”
- Mayo: “see things from God as in a dream”
- Lalana Chinantec: “dream how it is going to be”
- Chuj: “like dreaming they see”
- San Mateo del Mar Huave: “understand what they see as if in a dream”
- Ayutla Mixtec: “see that which will happen” (source for this and seven above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Tagbanwa: “being caused to dream by God” (source: Tagbanwa Back Translation)
- Chichewa: azidzaona zinthu m’masomphenya: “they will see things as if face-to-face” (interconfessional translation, publ. 1999) (Source: Wendland 1998, p. 69)
- Mandarin Chinese: yì xiàng (异象 / 異象), lit. “different (or: strange) appearance.” (Source: Zetzsche)
The Greek in the books of Revelation and Acts is translated as obq-rmwible: “look-dream” in Natügu. Brenda Boerger (in Beerle-Moor / Voinov, p. 162ff.) tells the story of that translation: “In the book of Revelation, the author, John, talks about having visions. Mr. Simon [the native language translator] and I discussed what this meant and he invented the compound verb obq-rmwible ‘look-dream’ to express it. Interestingly, during village testing no one ever had to ask what this neologism meant.”
See also see a vision.
I find no crime in him
The Greek that is translated as “I find no crime in him” or similar in English is translated as “not a single fault do I find in this man” in Ojitlán Chinantec, “I don’t find any sin in this man” in Huehuetla Tepehua, “it is not known to me even a little bit of bad which he has done” in Aguaruna, “I think this man has no sin” in Chol, and “it is not apparent that this man is guilty” in Yatzachi Zapotec.
(Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
apostle, apostles
The Greek term that means “one who is sent off” in its singular form and is usually transliterated as “apostle(s)” in English is (back-) translated in the following ways:
- Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo (Dinė), Copainalá Zoque, Chol, Balanta-Kentohe: “the sent ones”
- Kituba, Pamona, Mezquital Otomi, Central Pame: “messengers”
- Ngäbere: “word carriers”
- Southern Subanen: “those commanded to carry the message”
- San Blas Kuna: “witnesses to God” (meaning “those who speak up and out for God” (source for this and all above: Bratcher / Nida, except Balanta-Kentohe: Rob Koops)
- Mairasi: sasiri atatuemnev nesovnaa or “sent witnesses” (source: Enggavoter 2004)
- Ekari: “one-who-goes-and-tells-for-someone” (source: Reiling / Swellengrebel)
- Khmer: Christtout (“messenger representing Christ”) or when Jesus addresses them: Tout robas Preah Ang (“his messengers-representatives”) (source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
- Pwo Karen: “eyeballs” (i.e., “right-hand men”) (source: David Clark)
- Tzeltal, Coatlán Mixe: “spreader-of-words”
- Chicahuaxtla Triqui: “one who goes about preaching the good word” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Noongar: Moorta Ngany Waangki-Koorl or “People I (Jesus) Send” (source: Warda-Kwabba Luke-Ang)
- Ayutla Mixtec: “those who bore the word of God’s mouth”
- Chichimeca-Jonaz: “elders messengers” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Yakan: “commissioned ones” (source: Yakan Back Translation) — note that Scot McKnight in the English The Second Testament (publ. 2023) translates it as commissioners
- Tenango Otomi: “(Jesus’) representatives” (source: Tenango Otomi Back Translation)
- Tsamakko: “ones-who-work-for-Christ” (source: Chris Pluger)
Scot McKnight (in The Second Testament, publ. 2023) translates it into English as commissioner.
In American Sign Language it is translated with a combination of the signs for “following” plus the sign for “authority” to differentiate it from disciple. (Source: Ruth Anna Spooner, Ron Lawer)
“apostles” in American Sign Language, source: Deaf Harbor
In Hungarian Sign Language it is translated with a sign that shows the shape of the beard, based on the common and general visual representation of the apostles. This sign differs from the sign for a beard as used in colloquial language. The sign of the apostle does not originate from a specific biblical verse, but rather from the cultural context and later ecclesiastical tradition. “Do not cut the hair at the sides of your head or clip off the edges of your beard.” Lev 19:27. In the biblical era, wearing a beard was the default social and religious norm among Jewish men. The Apostle Peter is generally depicted with a short, curly, white beard. The Apostle Paul appears with a longer, pointed beard. The Apostle John is an exception, as he was the youngest disciple. In iconography, he is often the only one painted without a beard (as a youth) to emphasize his purity and age (see for instance at Transfiguration (icon)). (Source: Jenjelvi Biblia and HSL Bible Translation Group)
“Apostle” in Hungarian Sign Language (source )
Learn more on Bible Odyssey: The Apostles in Christian Art .
build up
The Greek that is translated as “building up” in many English versions is translated in Chol with a term that specifically indicates to make others better (here and elsewhere, in their faith in Christ). (Source: Robert Bascom)
In Huehuetla Tepehua it is translated as “have more confidence in Christ,” in Chicahuaxtla Triqui as “cause that their hearts grow strong with reference to the way of God,” in Yatzachi Zapotec as “to become stronger in their faith,” and in Central Tarahumara as “so that they can believe better yet.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
illegitimate children
The Greek in John 8:41 that is translated “illegitimate children” or similar in English is translated as:
- Ojitlán Chinantec: “children of an unknown father”
- Huehuetla Tepehua: “children of the streets”
- Chol: “those who were born because of the lust of men”
- Navajo (Dinė): “born in adultery”
- Yanesha’: “born from an unmarried person” (source for this and above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
wild ass of a man, wild donkey
The Hebrew in Genesis 16:12 that is translated as “wild ass of a man” of “wild donkey” in English is translated in Chol as “uncontrollable” (with a negative connotation).
In Chichewa (interconfessional translation) it is translated as mtima wa chilombo or “with the heart of a beast.” (Source: Wendland 1987, p. 130)
See also wild ass.