The Greek that is translated as “author of life” in English is translated as “the one who give eternal life” in Rincón Zapotec, as “the one who gave us (incl.) our life” in Chichimeca-Jonaz, as “the Lord that gives life” in Eastern Highland Otomi, as “him who causes us to live” in Morelos Nahuatl, as “that man who has caused everything to be that there is” in San Mateo del Mar Huave, or as “gives life to people” Tepeuxila Cuicatec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
savior
The Greek that is translated as “savior” in English in translated in Laka as “one who takes us by the hand” (source: Nida 1952, p. 140), as “one who saves those on this earth” in Teutila Cuicatec, as “one who saves from save from sin” in Isthmus Mixe, as “a person who pardons people of their sins” in Tepeuxila Cuicatec (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.) and as Keny-Barranginy-Ngandabat or “One Bringing Life” in Nyongar (source: Warda-Kwabba Luke-Ang).
In various German and Dutch Bible translations, the term Heiland is used, which was introduced by Martin Luther in the 16th century and means “the healing one.” This term (as “Hælend”) was used in Old English as a translation for “Jesus” — see Swain 2019 and Jesus.
Sovereign Lord
The Greek that is translated in English as “Sovereign Lord” is translated as “you who are Chief, you own all of us, truly you are God” in Chichimeca-Jonaz, as “Big Father, you are God” in Isthmus Mixe, as “my Lord who is the greatest” in Lalana Chinantec, as “our Lord, he who is greatest before us” in Ayutla Mixtec, as “you, Lord God, who is very great” in Tepeuxila Cuicatec, as “you, the Lord able to do all things” in Xicotepec De Juárez Totonac, or “God our Father, you are our Boss, the biggest” Tataltepec Chatino. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
hypocrite
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew terms that are translated as “hypocrite” in English typically have a counterpart in most languages. According to Bratcher / Nida (1961, p. 225), they can be categorized into the following categories:
- those which employ some concept of “two” or “double”
- those which make use of some expression of “mouth” or “speaking”
- those which are based upon some special cultural feature
- those which employ a non-metaphorical phrase
Following is a list of (back-) translations from some languages:
- Highland Totonac, Huautla Mazatec, Lacandon, Cuicatec, Highland Puebla Nahuatl: “two faced”
- Obolo: ebi isi iba: “double-faced person” (source: Enene Enene)
- Tzeltal, Chol: “two hearts”
- Pame: “two mouths”
- San Miguel El Grande Mixtec: “two heads”
- Kekchí: “two sides”
- Shipibo-Conibo: “double (or “forked”) tongue”
- Eastern Highland Otomi: “double talk”
- Huehuetla Tepehua: “to talk false”
- Copainalá Zoque: “to lie-act”
- Kituba, Amganad Ifugao, Chuukese: “to lie”
- Toraja-Sa’dan: “someone whose lips are fair” (i.e. “gracious”)
- Mossi: “to have a sweet mouth”
- Mazahua: “to have a swollen mouth” (from too much speaking)
- Tai Dam: “to have a straight mouth and a crooked heart”
- Kongo: “the bitterness of white” (an idiom based on the fact that white-wash looks nice but tastes bitter)
- Malagasy: “to spread a clean carpet” (an expression used in Madagascar to describe one who covers up the dirt of an unswept floor just before the arrival of guests)
- Zanaki: “those who make themselves out to be good”
- Tetelcingo Nahuatl: “those who deceive” (this and all examples above acc. to Bratcher / Nida 1961, p. 225)
- Kafa: “one who makes as if his belly is clean” (source: Loren Bliese)
- Agatu: ɔcɛ gigbefu — “disguised person acting a part” (source: Mackay, The Bible Translator 1962, 211f)
- Mairasi: “deceiver person” (source: Enggavoter 2004)
- Bauzi: “good on top person” (source: David Briley in Kroneman (2004), p. 502)
The English version of Sarah Ruden (2021) uses “play-actor.” She explains (p. li): “A hupokrites is fundamentally an actor. The word has deep negativity in the Gospels on two counts: professional actors were not respectable people in the ancient world, and traditional Judaism did not countenance any kind of playacting. I write ‘play-actor’ throughout.”
See also hypocrisy.
serve tables, wait at tables
The Greek that is often translated as “serve tables” or “wait at tables is translated in the following ways:
- Desano: “feed the people”
- Lalana Chinantec: “distribute what (the widows) will eat”
- San Mateo del Mar Huave: “distribute food”
- Ayutla Mixtec: “arrange that which we eat”
- Morelos Nahuatl: “feed our brothers”
- Tepeuxila Cuicatec: “give that they eat”
- Eastern Highland Otomi: “give what to eat to the people”
- Chichimeca-Jonaz: “watch over the tables”
- Garifuna: “attend to these things” (Source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
conversion, convert, turn back
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek that is often rendered in English as “to be converted” or “to turn around” is (back-) translated in a number of ways:
- North Alaskan Inupiatun: “to change completely”
- Purepecha: “to turn around”
- Highland Totonac: “to have one’s life changed”
- Huautla Mazatec: “to make pass over bounds within”
- San Blas Kuna: “turn the heart toward God”
- Chol: “the heart turns itself back”
- Highland Puebla Nahuatl: “self-heart change”
- Pamona: “to turn away from, unlearn something”
- Tepeuxila Cuicatec: “to turn around from the breast”
- Luvale: “to return”
- Balinese: “to put in a new behavior” (compare “repentance“: “to put on a new mind”)
- Tzeltal: “to cause one’s heart to return to God” (compare “repentance”: “to cause one’s heart to return because of one’s sin”)
- Pedi: “to retrace one’s step” (compare “repentance”: “to become untwisted”)
- Uab Meto: “to return” (compare “repentance”: “to turn the heart upside down”)
- Northwestern Dinka: “to turn oneself” (compare “repentance”: “to turn the heart”) (source for this and all above: Bratcher / Nida)
- Central Mazahua: “changing the heart” (compare “repentance”: “turning back the heart”) (source: Nida 1952, p. 40)
- Western Kanjobal: “to molt” (like a butterfly) (source: Nida 1952, p. 136)
- Latvian: atgriezties (verb) / atgriešanās (noun) (“turn around / return”) which is also the same term being used for “repentance” (source: Katie Roth)
- Isthmus Mixe: “look away from the teaching of one’s ancestors and follow the teachings of God”
- Highland Popoluca: “leaving one’s old beliefs to believe in Jesus” (source for thsi and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
anoint (chrió)
The Greek chrió that is translated as “anoint” in English is translated in Chol as “choose.”
Wilbur Aulie (in The Bible Translator 1957, p. 109ff.) explains: “Another illustration of translating a figure in a non-figurative manner is the treatment of chrió ‘anoint’. In Luke 4:18, Acts 4:27 and 10:38, and in 2 Corinthians 1:21 it is metaphorical of consecration to office by God. We translated the metaphor ‘choose’.”
Other translations include “place as Savior” in Highland Popoluca, “appoint to rule” in Coatlán Mixe, “give work to do” in Tepeuxila Cuicatec, or “give office to be our Savior” in Chuj (source of this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
beautiful before God
The Greek that is translated as “beautiful before God” in English is translated in the following ways:
- Coatlán Mixe: “one whom God saw as good”
- Isthmus Mixe: “God saw Moses beautiful”
- Desano: “made God happy”
- Chichimeca-Jonaz: “pleased God’s heart”
- Lalana Chinantec: “God thought he was very good”
- Eastern Highland Otomi: “he was very beautiful and God looked well on him”
- Ayutla Mixtec: “pleasing before God”
- Morelos Nahuatl: “God liked him very much”
- Tepeuxila Cuicatec: “God saw he was acceptable” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
healed (of spirits)
The Greek that is translated as “the sick and those tormented by unclean spirits, and they were all healed” or similar is translated in Tepeuxila Cuicatec as “the sick and those tormented by unclean spirits, and they were all healed sand the evil spirits left them.” Larson (1998, p. 20) explains: “In Tepeuxila Cuicatec, ‘healed’ can be used only to talk about ‘sickness,’ not to talk about ‘casting out evil spirits.’ to be sure these people were helped as well, an obligatory addition was made.”
shows no partiality
The Greek that is translated as “shows no partiality” in English is translated in the following ways:
- Xicotepec De Juárez Totonac: “sees all as equal”
- Isthmus Mixe: “gives us and sees us alike”
- San Mateo del Mar Huave: “does not honor one person more than another one”
- Morelos Nahuatl: “does not favor one man more than another”
- Teutila Cuicatec: “plays no favorites”
- Chichimeca-Jonaz: “does not set anyone apart, all he loves”
- Tepeuxila Cuicatec: “receives all people the same”
- Garifuna: “does not take one well from another”
- Falam Chin: “doesn’t prefer anyone” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
See also God shows no partiality
obedience
The Greek that is translated in English typically as “obedience” is translated in Tepeuxila Cuicatec as “thing hearing.” “For to hear is to obey.” (Source: Marjorie Davis in The Bible Translator 1952, p. 34ff.)
In Huba it is translated as hya nǝu nyacha: “follow (his) mouth.” (Source: David Frank in this blog post)
In Central Mazahua it is translated as “listen-obey” and in Huehuetla Tepehua as “believe-obey.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
sword
the Hebrew and Greek that is translated with “sword” in English is translated in Tepeuxila Cuicatec as “machete that is sharp on two sides,” in Lalana Chinantec as “machete” and in San Mateo del Mar Huave as “knife.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
See also two-edged sword.