Language-specific Insights

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The Greek that is usually translated as “scribe” in English “were more than mere writers of the law. They were the trained interpreters of the law and expounders of tradition.”

Here are a number of its (back-) translations:

  • Yaka: “clerk in God’s house”
  • Amganad Ifugao: “man who wrote and taught in the synagogue”
  • Navajo (Dinė): “teaching-writer” (“an attempt to emphasize their dual function”)
  • Shipibo-Conibo: “book-wise person”
  • San Blas Kuna: “one who knew the Jews’ ways”
  • Loma: “educated one”
  • San Mateo del Mar Huave: “one knowing holy paper”
  • Central Mazahua: “writer of holy words”
  • Indonesian: “expert in the Torah”
  • Pamona: “man skilled in the ordinances” (source for this and all above: Bratcher / Nida)
  • Sinhala: “bearer-of-the-law”
  • Marathi: “one-learned-in-the-Scriptures”
  • Shona (1966): “expert of the law”
  • Balinese: “expert of the books of Torah”
  • Ekari: “one knowing paper/book”
  • Tboli: “one who taught the law God before caused Moses to write” (or “one who taught the law of Moses”) (source for this and 5 above: Reiling / Swellengrebel)
  • Noongar: Mammarapa-Warrinyang or “law man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “one who writes and explains Great Above One’s (=God’s) prohibitions” (source: Enggavoter 2004)
  • Chichewa: “teacher of Laws” (source: Ernst Wendland)
  • North Alaskan Inupiatun: “teachers of law”
  • Huehuetla Tepehua: “writer”
  • Yatzachi Zapotec: “person who teaches the law which Moses wrote”
  • Alekano: “man who knows wisdom” (source for this and four above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Saint Lucian Creole French: titcha lwa sé Jwif-la (“teacher of the law of the Jews”) (source: David Frank in Lexical Challenges in the St. Lucian Creole Bible Translation Project, 1998)
  • Chichimeca-Jonaz: “one who teaches the holy writings”
  • Atatláhuca Mixtec: “teacher of the words of the law”
  • Coatlán Mixe: “teacher of the religious law”
  • Lalana Chinantec: “one who is a teacher of the law which God gave to Moses back then”
  • Tepeuxila Cuicatec: “one who know well the law” (Source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Huixtán Tzotzil: “one who mistakenly thought he was teaching God’s commandments”(Huixtán Tzotzil frequently uses the verb -cuy to express “to mistakenly think something” from the point of view of the speaker; source: Marion M. Cowan in Notes on Translation 20/1966, pp. 6ff.)
  • Sumau: “law-knowing men” (source: this blog post by Todd Owen)
  • German das Buch translation by Roland Werner (publ. 2009-2022): “theologian” and the 1998 translation by Walter Jens: “interpreter of scriptures” (Schriftausleger)
  • English translation by Scot McKnight (The Second Testament, publ. 2023): Covenant Code scholar

In British Sign Language it is translated with a sign that combines the signs for “expert” and “law.” (Source: Anna Smith)


“Scribe” in British Sign Language (source: Christian BSL , used with permission)

paradise

The Greek, Ge’ez, and Latin that is transliterated as “paradise” in English is often transliterated in other languages as well. Translations include “Place of well-being” (Toraja-Sa’dan, Tzeltal), “abode of happiness (or: of happy people)” (Marathi), “garden of eternal life” (Uab Meto), or the name of a place where you don’t have to work and fruits drop ripe in your hand (Ekari). (Source: Reiling / Swellengrebel)

In Mandarin Chinese and Cantonese it is translated as 乐园 / 樂園 (lèyuán in Mandarin, lok6jyun4 in Cantonese). This term, literally meaning “garden of joy,” originates from Buddhist terminology.

See also paradise of God.

hearts burning

The Greek in Luke 24:32 that is often translated as “Were not our hearts burning within us?” is translated as

  • “a boiling comes to our hearts inside” in Marathi (an idiom for joy and enthusiasm)
  • “drawn, as it were, our mind” in Balinese
  • “hurt (i.e. longing) our hearts” in Ekari
  • “something was-consuming in our-heart” in Tae’ (an idiom for “we were profoundly moved”) (source for this and above: Reiling / Swellengrebel)
  • “O, how sweet coolness did our hearts feel” in an early version of the Bible in Sranan Tongo. “The translator “did this to avoid misunderstanding. In Sranan Tongo, when one says ‘my heart is burning’ he means ‘I am angry.'” (Source: Janini 2015, p. 33)
  • “Wasn’t it as rain coming down on us?” in Afar. “Heat is bad, rain is good in the desert.” (Source: Loren Bliese)
  • “our interiors bubbled up” in Bariai (source: Bariai Back Translation)
  • “Weren’t our hearts constricted within us?” in Khakas (source: David Clark in The Bible Translator 2015, p. 117ff. )

In the 2008 Moba Yendu Kadapaaonn translation it is translated as “were not our hearts encouraged (literally: made strong)?” While Moba has a rich metaphorical library using the concept of “heart” (pal) it follows very different paradigms compared to Greek, Hebrew and English concepts. (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. .) (See also I hold you in my heart)

distracted by all the preparations

The Greek in Luke 10:40 that is translated as something like “(Martha) was distracted by all the preparations” is translated by other languages as:

  • “all kinds of work to do had gone to Martha’s heart” (Tzeltal)
  • “Martha was wearing-herself-out how/the-way her feeding them” (Tboli)
  • “because much work fell to Martha, her agitation flew/flared-up” (Marathi)
  • “Martha’s mind was stirred up with excess of service” (Zarma)
  • “she danced to and fro in serving” (Uab Meto)
  • “much work overwhelmed Martha” (Sranan Tongo) (source for all above: Reiling / Swellengrebel)
  • “her face kept on getting turned with her work inside the house” (Mairasi) (source: Enggavoter 2004)
  • “she was alone in the kitchen because she was making food for them, and there were many problems that she had with what she was doing” (Western Bukidnon Manobo) (source: Western Bukidnon Manobo Back Translation)
  • “Marta’s eye was here and there with the doing of tasks” (Bariai) (source: Bariai Back Translation)

foolish people

The Greek in Luke 11:40 that is translated as “(you) foolish people” or “(you) foolish ones” is (back-) translated in a number of ways:

  • San Blas Kuna: “people having a dark liver” (“incapable of intelligent, thoughtful behavior”) (See Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”)
  • Ekari: “thought not (having) people”
  • Kituba, Sinhala, Marathi, Javanese: “people without sense/understanding/intelligence”
  • Batak Toba: “those short-of-mind” (“mostly referring to stupidity or ignorance in general”)
  • Zarma: a word indicating a person who refuses to use the intelligence he has
  • Chichewa, Yao: expressions implying intractability and willful opposition to common interests or commonly accepted ideas (source for this and above: Reiling / Swellengrebel)
  • Mairasi: “(you are) beeswax” (source: Enggavoter 2004)

See also insane / fool.

their eyes were prevented from recognizing

The Greek in Luke 24:16 that is translated as “their eyes were prevented from recognizing” in English is translated with idioms in languages like Shona with “their eyes were clouded, or, shrouded/blindfolded,” Uab Meto with “their eyes were misty” or with a simile such as “their eyes were just as if they had been caused to be shut” in Marathi.

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated idiomatically with wie mit Blindheit geschlagen or “as if struck with blindness.”

formal pronoun: disciples addressing Jesus after the resurrection

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, the disciples are addressing Jesus with the informal pronoun, unless they are in his physical presence (see formal pronoun: disciples addressing Jesus). This is in contrast to how the disciples addresses Jesus before the resurrection with the formal pronoun. “The Tuvan translation team [wanted to] highlight the change in the disciples’ consciousness about Jesus, signalling a greater degree of intimacy due to their recognition of Jesus as God.”

Vitaly Voinov explains the process that the translation team went through in different editions of the translation (click here):

“In the Tuvan New Testament of 2001, we had Peter use the informal pronoun with Jesus in John 21. However, when we were revising the NT for inclusion in the full Bible ten years later, we decided to change Peter’s address to the formal form in this place for the reason that I had already noted in the article: ‘since the disciples address Jesus with the formal pronoun before his resurrection as a sign of respect, it may seem somewhat strange to readers that they start using the formal form after.’ We realized that Peter still sees the same Jesus in front of himself that he saw prior to the resurrection and he still has a personal relationship with Jesus as a respected rabbi/teacher. We decided that it’s too rash of a change for Peter to suddenly start addressing Jesus with an informal pronoun at this point, especially since in John 21:20 there is a reminiscence about how John has addressed Jesus during the Last Supper (with a formal pronoun). So we decided to let Peter continue to speak to Jesus here as he was used to speaking to Him prior to the crucifixion/resurrection, with a formal pronoun. As a result, we tweaked our pronominal system so that Jesus is addressed by the disciples with a formal pronoun when He is physically present with them in the Gospels (whether pre- or post-resurrection), and with an informal pronoun in Acts, the Epistles and Revelation, since Jesus is now acknowledged by the church as God and is at the right hand of the Father, not physically present with them as a rabbi/teacher.”

In Marathi, three pronouns for the second person are used: tu (तू) for addressing a child, an inferior and among very close friends, but also respectfully for God, in prayer, tumhi (तुम्ही), the plural form of tu but also used to address an individual courteously, and apana (आपण), an even more exalted form of address. In most of the gospels, Jesus is addressed with the second-person pronoun apana but — like in Tuvan — after his resurrection and realization of his divinity, the pronoun is changed to be the familiar tu which is used for God. (Source: F.W. Schelander in The Bible Translator 1963, p. 178ff.)

In Dutch, Western Frisian, and Afrikaans translations, the formal pronoun to address Jesus is used throughout.

In some English translations, including the New King James Version, the New American Standard Bible, or the Holman Christian Standard Bible capitalize “You” when Jesus or any other person of the trinity is addressed but don’t differentiate between pre- or post-resurrection.

See also this devotion on YouVersion .