The Hebrew and Greek that is translated as “stumbling-stone” or “stone that makes them stumble” in English had to be translated carefully in Chol. John Beekman (in The Bible Translator 1962, p. 180ff. ) explains: “When translating for the Chols, the translator was aware that the phrase ‘stone of stumbling’ could refer to a specific stone found on the trail to the town of Ococingo, Chiapas, Mexico. Those who came to this rock with aching muscles from long hours of weary walking with heavy loads believed that by striking their foot against this rock they would be strengthened for the remainder of the trip and would not stumble along the way. It therefore became important to translate these two passages avoiding any ambiguity as to whether this rock prevented or occasioned stumbling.”
The now commonly-used German idiom Stein des Anstoßes (literally “stumbling-stone”) was coined in 1534 in the German Bible translation by Martin Luther. It is now widely used as “bone of contention” or “stumbling block.” (Source: Günther 2017, p. 108) For other idioms or terms in German that were coined by Bible translation, see here.
In Latvian, the phrase piedauzības akmens or “stone of abuse” has become part of the standard lexicon with the meaning of “disgrace,” goes back to the 1682 New Testament translation by Ernst Glück (source: Pēteris Vanags in Glück’s landmark translation of the Bible into Latvian ).
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:
Mazahua: “have a swollen mouth” (from too much speaking)
Tai Dam: “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)
Merina Malagasy: “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)
Bauzi: “good on top person” (source: David Briley in Kroneman (2004), p. 502)
Tibetan: kha chos pa (ཁ་ཆོས་པ།), lit. “mouth + religion + person” (used for instance in Matt. 7:5) or sgyu zog can (སྒྱུ་ཟོག་ཅན།), lit. “deception + fraud + person” (used for instance in Matt. 24:51) (source: gSungrab website )
Low German: “actor in a comedy” (translation by Johannes Jessen, publ. 1933, republ. 2006)
Lélé: ne kub so or “make mouth two” (source: Andy Warren-Rothlin)
The Latvian term liekulis was likely coined by the Bible translation of Ernst Glück (1654–1705) in the late 17th century and is still being used today (source ).
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.”
Balinese: “put on a new behavior” (compare “repentance“: “to put on a new mind”)
Tzeltal: “cause one’s heart to return to God” (compare “repentance”: “to cause one’s heart to return because of one’s sin”)
Pedi: “retrace one’s step” (compare “repentance”: “to become untwisted”)
Uab Meto: “return” (compare “repentance”: “to turn the heart upside down”)
Northwestern Dinka: “turn oneself” (compare “repentance”: “to turn the heart”) (source for this and all above: Bratcher / Nida)
Central Mazahua: “change the heart” (compare “repentance”: “turn back the heart”) (source: Nida 1952, p. 40)
In Elhomwe, the same term is used for “conversion” and “repentance” (source: project-specific translation notes in Paratext)
Western Kanjobal: “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: “leave one’s old beliefs to believe in Jesus” (source for thsi and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “beget” (or “begat” in the past tense) in older English versions and “was the father of” in more recent ones is translated into Latvian with dzemdināt: “make to give birth” (from dzemdēt “give birth”).
The Hebrew that is translated as “Lord of hosts” in English (or: “Yahweh of Armies” [translation by John Goldingay, 2018], “Hashem, Master of Legions” [ArtScroll Tanach translation, 2011]) is translated in various ways:
Kankanaey: “God the Highest Ruler” (source: Kankanaey Back Translation)
Newari: Lord Almighty” (source: Newari Back Translation)
Kutu: Mndewa Imulungu or “Lord with all power” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Mandarin Chinese: Wànjūnzhī Yēhéhuá / Shàngzhǔ (万军之耶和华 / 上主) or “Jehovah / Lord of 10,000 [=all] armies”
Mandinka: “Yawe God of the universe” (source: Rob Koops)
German (Luther) Bible the second part of the name is transliterated: Herr Zebaoth or “Lord Zebaoth” (Swedish, Finnish and Latvian use the same translation strategy). The Russian Orthodox Synod translation uses a transliteration of the second part of the designation as well: Господь Саваоф / Gospod’ Savaof.
The traditional French translation of l’Eternel/Yahve/le Seigneur/Seigneur des armées (“Lord of the armies”) presents a problem when listened to, as Jean-Marc Babut explains (in The Bible Translator 1985, p. 411ff. ):
“For the hearer, the traditional translation l’Eternel/Yahvé/le Seigneur des armées can easily be taken in a bad sense: there is nothing, in fact, to prevent the listener from hearing l’Eternel désarmé, ‘the Eternal One disarmed’ or ‘stripped of his power’! (…). Thus the Bible en français courant [publ. 1997] has decided to use the expression Seigneur/Dieu de l’univers, “Lord/God of the Universe”. This formula, which has an undeniably liturgical ring, seems to have been favorably received by users.”
Other, later French Bibles who have chosen a similar strategy, include Parole de Vie (publ. 2017) with Seigneur de l’univers or Bible Segond 21 (publ. 2007) with l’Eternel, le maître de l’univers.
The now commonly-used English idiom “sheep’s clothing” (meaning a person pretending to be harmless) was made popular in 1526 in the English New Testament translation of William Tyndale. (Source: Crystal 2010, p. 280)
In Russian, this phrase (Если слепой ведет слепого — Yesli slepoy vedet slepogo) is also widely used as an idiom. The wording of the quote originated in the Russian Synodal Bible (publ. 1876). (Source: Reznikov 2020, p. 12)
In Latvian, the phrase vilks avju drēbēs or “wolf in sheep’s clothing” has become part of the standard lexicon, going back to the 1682 New Testament translation by Ernst Glück (source: Pēteris Vanags in Glück’s landmark translation of the Bible into Latvian ).
The now commonly-used German idiom ein Licht unter den Scheffel stellen, which means to be excessively humble (literally “put a light under the bushel”), was made popular in 1522 in the German New Testament translation by Martin Luther. (Source: Günther 2017, p. 85)
Since the German term Scheffel (“bushel”) is outdated and not widely known anymore, it was replaced in a 1975 revision of the Luther New Testament with Eimer (“bucket”). In the public reception this was seen as such an egregious error of judgment that that whole version was referred to mockingly as the Eimertestament (“bucket testament”) and withdrawn two years after its release. This choice of wording was not the only reason why that particular revision did not succeed. The revision was done mostly by linguists rather than theologians and aimed to have a highly communicative and modern style, which resulted in a loss of the specific style of the Luther Bible, something that the German church and public were not willing to accept. A more conservative revision followed in 1984 and the last revision was published in 2017. The 2017 edition actually restored some of Luther’s phrasing and terminology that had been replaced by earlier versions as long as they still reflected the meaning of the original Greek or Hebrew text.
In Latvian, the phrase turēt sveci zem pūra or “keep a candle under the bushel” has become part of the standard lexicon, going back to the 1682 New Testament translation by Ernst Glück (source: Pēteris Vanags in Glück’s landmark translation of the Bible into Latvian ).
The Hebrew that is translated as “steadfast love,” “lovingkindness” (Goldingay 2018: “commitment”) or similar in English is translated in a number of ways:
Vidunda: “love of enduring” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Bura-Pabir: “love which cannot be-changed” (hyirkur na a palidzi wa)
HausaCommon Language Bible “his love without changing” (kaunarsa marar canjawa) (source for this and above: Andy Warren-Rothlin)
Elhomwe: “love that does not finish” (echikondi yoohisintheya) (source: project-specific translation notes in Paratext)
Nyamwezi: chelu, combining “love,” “faithfulness,” “loyalty,” and “kindness” (source: James Lundeen)
Newari: dayāmāyā (दयामाया), a compound word made from two Sanskrit-derived terms: dayā (दया) or “compassion, mercy, kindness” and māyā (माया) or “love, affection” (source: Newari Back Translation)
In Pijintinghevi long or “think heavy about” is used. “The Pijin expression ‘think heavy about’ is very much within the domain of committed relationships. The relationship between father and child, husband and wife, God and His people. There is a very strong element of ‘loyalty’ in this expression.” (Source: Bob Carter)
In Latvian the term žēlastība is used both for “steadfast love” and grace.
In a number of languages, the terms for for “steadfast love” and mercy are used interchangeably.
