The Greek that is translated into English as “crucify” is translated in various ways:
Naro: xgàu or “to stretch” (as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches.) (Source: Gerrit van Steenbergen)
Yatzachi Zapotec: “fasten him to the cross” (source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Noongar: “kill on a tree” (source: Warda-Kwabba Luke-Ang)
Apali: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: “to die and rise again”)” (source: Martha Wade)
In British Sign Language it is signed with a sign that signifies “nails hammered into hands” and “arms stretched out.” (Source: Anna Smith)
“Crucify” or “crucifixion” in British Sign Language (source: Christian BSL, used with permission)
Following is a painting by Wang Suda 王肅達 (1910-1963):
Housed by Société des Auxiliaires des Missions Collection – Whitworth University
(click image to enlarge)
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Click or tap here to see a short video clip showing how crucifixion was done in biblical times (source: Bible Lands 2012)
The following translations are illustrative of the contrastive expressions: “your hearts are ready but your bodies are weak” (Highland Puebla Nahuatl), “your heart is strong but you yourselves are not strong” (Central Tarahumara), “your heart has strength, but your body does not have strength” (Tzeltal), “your heart desires to do good, but your heart is weak,” in which “heart” must be used in both clauses since it not only stands for the center of the personality, but is also the symbol of typical human nature (Loma). (Source for this and all above Bratcher / Nida)
Other translations include “the mind is enthusiastic about doing what God wants it to but limited in the capacity of the body” (Ibaloi) or “Your body is tired but your inner man is not tired” (Lacandon). (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
In Guhu-Samane an idiomatic expression with “your desire is there, but sleep has slain your body” is used. (Source: Ernest Richert in Notes on Translation December 1963: p. 4-7; reprinted in The Bible Translator 1965, p. 198ff. )
The Greek that is translated in English versions as “hell” (or “Gehenna”) is translated (1) by borrowing a term from a trade or national language (this is done in a number of Indian languages in Latin America, which have borrowed Spanish “infierno” — from Latin “infernus”: “of the lower regions”), (2) by using an expression denoting judgment or punishment, e.g. “place of punishment” (Loma), “place of suffering” (Highland Totonac, San Blas Kuna) and (3) by describing a significant characteristic: (a) the presence of fire or burning, e.g. “place of fire” (Kipsigis, Mossi), “the large bonfire” (Shipibo-Conibo), or (b) the traditionally presumed location, e.g. “the lowest place” (a well-known term in Ngäbere), “the place inside” long used to designate hell, as a place inside the earth (Aymara). (Source for this and above: Bratcher / Nida)
In Noongar it is translated as Djinbaminyap or “Punishing place” (source: Warda-Kwabba Luke-Ang) and in Tagbanwa as “the fire which had no dying down” (source: Tagbanwa Back Translation).
The Mandarin Chinesedìyù (地獄 / 地狱), literally “(under) earth prison,” is a term that was adopted from Buddhist sources into early Catholic writings and later also by Protestant translators. (Source: Zetzsche 1996, p. 32)
The Greek that is translated with “deny himself” or “deny oneself” is according to Bratcher / Nida “without doubt one of the most difficult expressions in all of Mark to translate adequately.” These are many of the (back-) translations:
Natügu: nzesz’tikr drtwr: “oneness of mind” (source: Brenda Boerger in Beerle-Moor / Voinov, p. 164)
Tagalog: tipan: mutual promising on the part of two persons agreeing to do something (also has a romantic touch and denotes something secretive) (source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
Tagbanwa: “initiated-agreement” (source: Tagbanwa Back Translation)
Guhu-Samane: “The concept [in Mark 14:24 and Matthew 16:28] is not easy, but the ritual freeing of a fruit and nut preserve does afford some reference. Thus, ‘As they were drinking he said to them, ‘On behalf of many this poro provision [poro is the traditional religion] of my blood is released.’ (…) God is here seen as the great benefactor and man the grateful recipient.” (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
Law (2013, p. 95) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew berith was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Right from the start we witness the influence of the Septuagint on the earliest expressions of the Christian faith. In the New Testament, Jesus speaks of his blood being a kaine diatheke, a ‘new covenant.’ The covenant is elucidated in Hebrews 8:8-12 and other texts, but it was preserved in the words of Jesus with this language in Luke 22:20 when at the Last Supper Jesus said, ‘This cup that is poured out for you is the new covenant in my blood. Jesus’s blood was to provide the grounds for the ‘new covenant,’ in contrast to the old one his disciples knew from the Jewish scriptures (e.g., Jeremiah 31:31-34). Thus, the earliest Christians accepted the Jewish Scriptures as prophecies about Jesus and in time began to call the collection the ‘Old Testament’ and the writings about Jesus and early Christianity the ‘New Testament,’ since ‘testament’ was another word for ‘covenant.’ The covenant promises of God (berith in Hebrew) were translated in the Septuagint with the word diatheke. In classical Greek diatheke had meant ‘last will, testament,’ but in the Septuagint it is the chosen equivalent for God’s covenant with his people. The author of Hebrews plays on the double meaning, and when Luke records Jesus’ announcement at the Last Supper that his blood was instituting a ‘new covenant,’ or a ‘new testament,’ he is using the language in an explicit contrast with the old covenant, found in the Jewish scriptures. Soon, the writings that would eventually be chosen to make up the texts about the life and teachings of Jesus and the earliest expression of the Christian faith would be called the New Testament. This very distinction between the Old and New Testaments is based on the Septuagint’s language.”
The Greek that is translated as “accept” or “receive” in English is translated as “put it in their hearts” (Tzeltal), “take the word with truth” (Loma), or “to hear and understand” (Tumbuka).
The Greek that is translated as “grieving” or “sorrowful” in English is often translated metaphorically: “his stomach died” (Mezquital Otomi), “he was heavy in his stomach” (Uduk), “his heart was pained” (Kpelle), “he was sick in his mind” (Amganad Ifugao), “his heart hung” (Loma), and “his heart was spoiled” (Mossi).
See also sorrow and Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
