The Greek that is rendered in English versions with “grace to you” is translated into Naro with cgóm̀, “a word that expresses pity, but also love and care for people. It is the best solution in the Naro culture.” (Source: Gerrit van Steenbergen)
See also grace.
“Brothers” has to be translated into Naro as “younger brothers and older brothers” (Tsáá qõea xu hẽé / naka tsáá kíí). All brothers are included this way, also because of the kind of plural that has been used.
This also must be more clearly defined in Yucateco as older or younger (“suku´un” or “Iits´in”), but here there are both older and younger brothers. Yucateco does have a more general word for close relative, family member.
While in Chinese there is also a differentiation between younger and older brother (“didi 弟弟” vs. “gege 哥哥”), the term “dixiong 弟兄” or “xiongdi 兄弟,” while originally also meaning “younger brother,” is also used as the unspecific plural form for “brothers” in these cases.
The Hebrew phrase that is rendered “for his heart yearned for his brother” in English versions is translated into Naro as “tcáóa ba nxùrù”: “his heart burned.” This implies longing and affection. He was moved.
The Hebrew phrases that are translated as “greater light” and “lesser light” in English versions are translated into Naro as kaia khara x’áà khara which can also be interpreted as “older” and “younger” light. “In combination with ‘chief’ (as translation for the figure ‘to rule’ or ‘to govern’) this makes for a creative solution that communicates the meaning well.”
See also let there be light.
The Greek that is translated in English versions as “form” or “nature” (in “though he was in the form / nature of God”) is translated into Naro as the same “color” (tc’úúan) as God. This expression is widely used and generally known in Naro. (See also God’s nature.)
“The Greek word charis, usually translated by English “grace,” is one of the desperations of translators. The area of meaning is exceptionally extensive. Note the following possible meanings for this word in various contexts of the New Testament: ‘sweetness,’ ‘charm,’ ‘loveliness,’ ‘good-will,’ ‘loving-kindness,’ ‘favor,’ ‘merciful kindness,’ ‘benefit,’ ‘gift,’ ‘benefaction,’ ‘bounty,’ and ‘thanks.’ The theological definition of ‘unmerited favor’ (some translators have attempted to employ this throughout) is applicable to only certain contexts. Moreover, it is quite a task to find some native expression which will represent the meaning of ‘unmerited favor.’ In some languages it is impossible to differentiate between ‘grace’ and ‘kindness.’ In fact, the translation ‘kindness’ is in some cases quite applicable. In other languages, a translation of ‘grace’ is inseparable from ‘goodness.’ In San Miguel El Grande Mixtec a very remarkable word has been used for ‘grace.’ It is made up of three elements. The first of these is a prefixial abstractor. The second is the stem for ‘beauty.’ The third is a suffix which indicates that the preceding elements are psychologically significant. The resultant word may be approximately defined as ‘the abstract quality of beauty of personality.’” (Source: Nida 1947, p. 223)
In Inuktitut charis is translated with “God’s kindness that enables us” (source: Andrew Atagotaaluk) and in Kwara’ae with: kwae ofe’ana or “kindness to one who deserves the opposite” (source: Norman Deck in The Bible Translator 1963, 34 ff.).
In Nyanja it is translated as “being favored in the heart by God.” (Source: Ernst Wendland)
In Latvian the term žēlastība is used both for “grace” and “mercy.” (Source: Katie Roth)
See also grace to you.
ᐃᓄᒃᑎᑐᑦ ᒍᕇᑭᒃᑯᑦ ᐅᖃᐅᓯᖅᑕᖓᑦ ᑐᑭᓕᐅᔾᔭᐅᓯᒪᔪᖅ ᐃᒫᒃ “ᓴᐃᒪᓂᖅ” ᖃᓪᓗᓈᑎᑐᓪᓕ ᑐᑭᓕᐅᔾᔭᐅᓯᒪᒻᒪᑦ ᐃᒫᒃ “ᒎᑎᐅᑉ ᑐᙵᓇᕐᓂᖓᓂ ᐅᕙᑦᑎᓐᓂᒃ ᐱᔪᓐᓇᑎᑦᑎᕙᑦᑐᖅ.”
(Translator: Julia Demcheson)
The Greek that is translated into English as “crucify” is translated into Naro with xgàu which literally means “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)
Similarly, Balinese and Toraja-Sa’dan also translate as “stretch him.” (Source: Reiling / Swellengrebel)
In Ghari it becomes “hammer to the cross” (source: David Clark), in Loma “fasten him to a spread-back-stick” (source: Bratcher / Nida), in Sundanese “hang him on a crossbeam” (source: Reiling / Swellengrebel), and in Apali the different aspects of the crucifixion have to be spelled out: “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).
See also cross.
Naro has a dual and plural 3rd person pronoun. What is translated in English as “they said” was translated in Naro with the dual pronoun (“ko”), since the text specifically mentions the names of two disciples only.
The Greek that is translated into English versions as “throne” is translated into Naro as ntcõó-q’oo: “he will rule.” The figure of the “throne” cannot be translated in the egalitarian Naro culture, so the idea had to be expressed more explicitly. (Source: Gerrit van Steenbergen)
In other languages it is translated as “stool/seat of the king” (Marathi), “seat of commanding/chieftainship” (Highland Totonac, Kituba), “seat of the Supreme one (lit. of-him-who-has-the umbrella)” (Toraja-Sa’dan — the umbrella being a well-known symbol of power in various parts of South and South-East Asia), “glorious place to sit” (Ekari) (source: Reiling / Swellengrebel), or “bed of kingship” (Kafa) (source: Loren Bliese).