Isthmus Mixe: “don’t want people to have what is good”
Eastern Highland Otomi: “dissuade people from all that’s good” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “son of encouragement” in English is translated as “one who makes people receive a helpful word” in Ojitlán Chinantec, “the person who makes our hearts be at peace” in Lalana Chinantec, “he will encourage us” in Isthmus Mixe, “one who enlarges (encourages) hearts” in Chichimeca-Jonaz, “one who comforts” in San Mateo del Mar Huave, “one who consoles people” in Tzotzil, and “gives gladness to those who weep” in Desano. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek and Latin that is translated as “resurrection” in English is translated in Chicahuaxtla Triqui and Pohnpeian as “live-up” (i.e. return to life) (source: Reiling / Swellengrebel) and in Iloko as panagungar: a term that stems “from the word ‘agungar,’ an agricultural term used to describe the coming back to life of a plant which was wilting but which has been watered by the farmer, or of a bulb which was apparently dead but grows again.” (Source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
Likewise, in Matumbiyu’ya carries the meaning of “raise from the dead, resuscitate, come back from near death” and is used for dry plants that come back to life when you water them or sick children who revive after being healed. (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Estado de México Otomi, it is translated as “people will be raised from the dead,” in Teutila Cuicatec as “the dead having to come to life again,” in San Mateo del Mar Huave as “arose from the grave” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Kriol as gidap laibala brom dedbala or “get up alive from the dead” (source: Sam Freney in this article .)
Elsa Tamez (in The Bible Translator 2008, p. 59ff. ) explains: “A literal translation of this verse: ‘Let anyone with ears to hear listen!’ (Luke 8:8) is not appropriate for the Deaf community; it is difficult to understand and it can easily be misunderstood. Deaf people have ‘ears to hear’ but they cannot hear.”
In Tzotzil it is translated as “You all who with one heart want to learn, think about what I said,” in San Mateo Del Mar Huave as “Every one of you have heard this story. Now put it in your hearts,” and in Gwichʼin as “He that will hear me, let him pay attention to me.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Willy Wiedmann rendered this phrase artistically in the following way:
The Greek that is translated as “tent of testimony” or similar in English is translated as “a leather house which they could pack up again, where they remembered God” in Lalana Chinantec, as “cloth house where they worshiped God” in Eastern Highland Otomi, as “cloth house where God spoke to the people” in Chichimeca-Jonaz, as “house of God where they kept the stones on which were written the commandments of God” in Morelos Nahuatl, as “small holy house which was of the skins of animals, in it were the stones which contained the ten commandments” in San Mateo del Mar Huave, and “inside this church the slates on which God’s law was written were kept” in Teutila Cuicatec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In Nigerian Fulfulde it is translated as “Tent of meeting God” (Source: Andy Warren-Rothlin) and in Elhomwe as “the tent of the testimony showing that God is present.” (Source: project-specific translation notes in Paratext)
The Greek that is translated as “together” or “with one accord” in English is translated in Yamba and Bulu as “(with) one heart.” (Source: W. Reyburn in The Bible Translator 1959, p. 1ff. )
In Enlhet it is translated as “their innermosts did not go past each other.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The Greek that is translated as “marketplace” in English is translated here in Teutila Cuicatec and San Mateo del Mar Huave as “town hall.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated into English as “babbler” is translated in Fuyug as “this birdbrain.” (Source: David Clark)
In San Mateo del Mar Huave, it is translated as “that man who does not know how to close his mouth,” in Eastern Highland Otomi as “much-talker man,” in Teutila Cuicatec as “loud-mouthed fellow,” in Chichimeca-Jonaz as “person who does nothing but talk,” and in Morelos Nahuatl as “man who talks so much.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In Low German it is translated as Klooksnaker or “know-it-all” (translation by Johannes Jessen, publ. 1933, republ. 2006).
