The Greek transliteration of the Aramaic kanan (קַנָאַן) has the same meaning than the Greek zēlōtḗs (Ζηλωτὴν) (see Zealot) but is often transliterated itself in English Bible translations as “Cananaean” or similar. Some modern English translations, however, translate the Aramaic form identical to the way they translate the Greek term in Luke 6:15 and Acts 1:13. The Good News Bible (publ. 1966/1976), for instance, uses “Patriot” for both and the Contemporary English Version (publ. 1995) uses “Eager One.”
Likewise, Yakan translates it as “challenger” in both cases and Kankanaey as “Patriot because he had-concern-for his country.” (Source: Back translations)
In Iyojwa’ja Chorote, the translation for the Aramaic term is “one who fought against the Romans who had made themselves chiefs of the Jews” (and for the Greek: “who belonged the parties of the Zealots.”) (Source: Roger Omanson in The Bible Translator 1989, p. 416ff. )
Following are a number of back-translations as well as a sample translation for translators of Genesis 25:27:
Kankanaey: “When they two had-grown-up (lit. become-large), Esau became-skilled in hunting and always/only to the woods is where-he-was-going. Jacob however, he was a thoughtful/reflective person who stayed-close-to-home.” (Source: Kankanaey Back Translation)
Newari: “After they became big, Esau became a good hunter and one who would be outside. Jacob, however, was gentle and became one who only did house work.” (Source: Newari Back Translation)
Hiligaynon: “When the two children had-grown-up/[lit. had-gotten-big], Esau became a skillful hunter and he was always in the field while Jacob on-the-other-hand was a quiet man and always staying in tents.” (Source: Hiligaynon Back Translation)
English: “When the boys grew up, Esau became a skilled hunter. He spent a lot of time out in the fields. Jacob was a quiet man who stayed close to the campsite.” (Source: Translation for Translators)
Following are a number of back-translations of Romans 6:10:
Uma: “He died one time only to defeat the power of sin forever. And at this time he lives on-and-on following the desire of God.” (Source: Uma Back Translation)
Yakan: “He died and sin was really done away with by him. Now he is alive and all his deeds praise God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “He died only once as a substitute for all people and that was sufficient and because of this His being troubled by our sins has now been removed from Him. And now He is raised from the dead and His life has become that which is the reason for God to be praised.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because his death was only once. He will not repeat his bearing of sin. And his living now/today is so that he will serve God.” (Source: Kankanaey Back Translation)
Tenango Otomi: “Because Christ one time only died for the sins of the people. Now that he lives, he is living to do the will of God.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 13:28:
Uma: “‘The owner of the garden said: ‘That is the work of our (incl.) enemy.’ ‘From there, the paid workers also said: ‘If you (sing.) want, we will go pull out that grass!'” (Source: Uma Back Translation)
Yakan: “The owner of the field answered, he said, ‘My enemy has done that.’ His servants said, ‘Do you want us to go and pull out those weeds?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the person said, ‘It’s my enemy that planted that.’ And they said, ‘Shall we pull them up or not?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “”Someone who hates us did that,’ he said answering. ”Do you (sing.) want us (excl.) to go weed-the-rice-field?’ they said.” (Source: Kankanaey Back Translation)
Tagbanwa: “The owner replied, ‘Oh, that is the mischief of my opponent.’ ‘Well,’ said those slaves of his, ‘do you want us to weed them out now?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The boss said to the workers who were speaking with him: ‘It is my enemy who planted the weeds you are talking about.’ Then the workers said to their boss: ‘Do you want us to go pull up the weeds which are along with the wheat?’ they said.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Matthew 10:34:
Uma: “‘Don’t say like this, that I have come to make-in-harmony people. No! I have come to cause-differences among people / make people disagree.” (Source: Uma Back Translation)
Yakan: “‘Is it that you mistakenly-think I come to bring peace to the world? I did not come to bring peace but I came to bring a reason for opposition/resistance.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Don’t you think that I came here to the world so that there would be no trouble for mankind. I didn’t come here so that there would be peace, for because of my coming here, people will be against each other.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus also said, ‘Don’t say that I came to bring peace to this earth, because the truth of it is that I came to bring quarreling/fighting and separating of people.” (Source: Kankanaey Back Translation)
Tagbanwa: “It’s necessary that you don’t think that I came here to bring peace so that people here in the world will be harmonious. Because some will believe in me, others not. Therefore it’s like a bladed-weapon is what I have brought when I came here, because the outcome will be conflict.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Do not think that I came to earth so that you would not suffer anything at all. That is not right. Rather there will be wars (all kinds of enmity between people).” (Source: Tenango Otomi Back Translation)
Martu Wangka: “I came to the ground to tell you all the Father’s talk. Some people will hear that talk and rejoice and live for the Father, and others will hear that talk and will dislike the Father. Those ones will also dislike the Father’s relatives.” (Source: Carl Gross)
Tzotzil: “[people who] are zealously doing what they think is God’s word”
Mezquital Otomi: “[people who] very much believe what they have been taught about God” (source for this and five above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Chichewa interconfessional translation, publ. 1999: “[people who] love God” (source: Wendland 1998, p. 90)
Uma: “[people who] submit to Lord God” (Source: Uma Back Translation)
Yakan: “very religious” (source: Yakan Back Translation)
Western Bukidnon Manobo: “[people who] are faithful in carrying out the commands of God” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “[people who] are serving God” (source: Kankanaey Back Translation)
Tagbanwa: “[people who] are indeed devout-worshipers of God” (Source: Tagbanwa Back Translation)
Bariai: “[people who] respect God” (source: Bariai Back Translation)
Kupsabiny: “[people who] have dedicated themselves to God” (source: Kupsabiny Back Translation)
German: “God-fearing” (gottesfürchtig) or “pious” (fromm)
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “[people who] take their faith very seriously” (source for this and above: Zetzsche)
HausaCommon Language Bible: “owners of worshiping God” (source: Hausa Common Language Bible Back Translation)
Hiligaynon: “godly” (source: Hiligaynon Back Translation)
The Greek in Romans 2:14 that is often translated into English as “they are a law to themselves” is translated these ways:
Bilua: “they follow their own law” (source: Carl Gross)
Huehuetla Tepehua: “it is just as if they had a law in their hearts”
Highland Totonac: “on their own they think of the law they should do”
Yatzachi Zapotec: “what their head-hearts tell them to do is like the law for them”
Chicahuaxtla Triqui: “their very hearts is a law which issues orders to them”
Tzeltal: “it is because there are commandments in their hearts”
Sierra de Juárez Zapotec: “show that they themselves know what they ought to do” (source for this and five above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Uma: “their own hearts become like the Lord’s Law to them” (source: Uma Back Translation)
Western Bukidnon Manobo: “they have a Law there in their breath” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “their minds are like their law which directs them” (source: Kankanaey Back Translation)
