The Hebrew and Greek that are translated as “fear (of God)” (or: “honor,” “worship,” or “respect”) is translated as “to have respect/reverence for” (Southern Subanen, Western Highland Purepecha, Navajo, Javanese, Tboli), “to make great before oneself” (Ngäbere), “fear-devotion” (Kannada — currently used as a description of the life of piety), “those-with-whom he-is-holy” (those who fear God) (Western Apache) (source for this and above: Reiling / Swellengrebel), “obey” (Nyanja) (source: Ernst Wendland), or with a term that communicates awe (rather than fear of an evil source) (Chol) (source: Robert Bascom).
The Greek that is translated as something like “worried (or: anxious) and bothered about many things” is translated in Tzeltal as “doing all kinds of things has gone to your heart and you have difficulty because of it.”
The term that is translated as “worried (or anxious)” in English is often translated idiomatically. Examples include “eating for oneself one’s heart” (Shona, version of 1966), “black with worry” (Nyanja), “breaking one’s head” (Sranan-Tongo), “hanging up the heart” (Bulu), “crumbling in one’s abdomen” (Western Kanjobal), “one’s stomach is rising up” (Farefare), or “one’s mind is killing one” (Navajo).
The Greek that is translated as “(you) foolish people” or “(you) foolish ones” is (back-) translated in a number of ways:
- Ekari: “thought not (having) people”
- Kituba, Sinhala, Marathi, Javanese: “people without sense/understanding/intelligence”
- 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.”)
- 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
- Nyanja, 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.
The Greek that is translated as “acknowledge” or “confess” in English is rendered as “say openly … that they have believed” (Tzeltal), “approves” (Nyanja), “declares/mentions (my) name” (Kekchí, Sranan Tongo), “talks (my) good name” (Northern Grebo), “testifies to (me)” (Zarma, Pohnpeian), “takes (my) side” (Shona, translation of 1966), or “speaks for (me)” (Ekari).
The Hebrew and the Greek that is usually directly translated as “kiss” in English is translated more indirectly in other languages because kissing is deemed as inappropriate, is not a custom at all, or is not customary in the particular context (see the English translation of J.B. Phillips, 1960 in Rom. 16:16: “Give each other a hearty handshake”). Here are some examples:
- Pökoot: “greet warmly” (“kissing in public, certainly between men, is absolutely unacceptable in Pökoot.”) (Source: Gerrit van Steenbergen)
- Chamula Tzotzil, Ixcatlán Mazatec, Tojolabal: “greet each other warmly” or “hug with feeling” (source: Robert Bascom)
- Afar: “gaba tittal ucuya” (“give hands to each other”) (Afar kiss each other’s hands in greeting) (source: Loren Bliese)
- Roviana: “welcome one another joyfully”
- Cheke Holo: “Love each other in the way-joined-together that is holy” (esp. in Rom. 16:16) or “greet with love” (esp. 1Thess. 5:26 and 1Pet. 5.14)
- Pitjantjatjara: “And when you meet/join up with others of Jesus’ relatives hug and kiss them [footnote], for you are each a relative of the other through Jesus.” Footnote: “This was their custom in that place to hug and kiss one another in happiness. Maybe when we see another relative of Jesus we shake hands and rejoice.” (esp. Rom. 16:16) (source for this and two above: Carl Gross)
- Balanta-Kentohe and Mandinka: “touch cheek” or “cheek-touching” (“sumbu” in Malinka)
- Mende: “embrace” (“greet one another with the kiss of love”: “greet one another and embrace one another to show that you love one another”) (source for this and two above: Rob Koops)
- Gen: “embrace affectionately” (source: John Ellington)
- Kachin: “holy and pure customary greetings” (source: Gam Seng Shae)
- Kahua: “smell” (source: David Clark) (also in Ekari and Kekchí, source: Reiling / Swellengrebel)
- Nyanja: “to suck” (“habit and term a novelty amongst the young and more or less westernized people, the traditional term for greeting a friend after a long absence being, ‘to clap in the hands and laugh happily'”)
- Medumba: “suck the cheek” (“a novelty, the traditional term being ‘to embrace.'”)
- Shona (version of 1966): “to hug”
- Balinese: “to caress” (source for this and three above: Reiling / Swellengrebel)
The Greek that is translated as “comforter,” “advocate,” or “helper” in English is similarly difficult to translate in other languages.
Nida (1952, p. 164) notes:
“Perhaps no word in all the New Testament is so hard to translate adequately as the word ‘Comforter.’ The Greek word, generally transliterated as Paraclete, is exceedingly rich in its wealth of meaning, for it implies not only “to comfort” but also “to admonish,” “to exhort,” “to encourage,” and “to help.” To put all these meanings into one native expression is indeed difficult, and yet the missionary translator must try to find a term or phrase which will give the people an adequate picture of the unique ministry of the Holy Spirit.
“In the Tausug language of southern Philippines the people use the phrase ‘the one who goes alongside continuously.’ In this sense He is the constant companion of the believer. In Eastern Highland Otomi of central Mexico the native believers have suggested the phrase “He who gives warmth in our soul.” One can readily see the picture of the chilled heart and life seeking comfort in the Living Word and finding in the ministry of the Spirit of God that warmth which the soul so needs if it has to live in the freezing atmosphere of sin and worldly cares.
“The Baoulé Christians speak of the Comforter as ‘He who ties up the thoughts.’ The thoughts of the worried heart are scattered every place in senseless and tormenting disorder. The Comforter ties up these distracted thoughts, and though they still exist, they are under the control of the Spirit.”
Here is another story that Nida (1952, p. 20) retells of Kare (click or tap here):
“As the heedless traveler sometimes overlooks an object of priceless value because he does not recognize its worth, so the translator may be tempted to discard as useless some rare phrase, which so skillfully disguises its fuller meaning in the rich secrets of native life. This was precisely the experience of Miss Estella Myers, a missionary working among the Kare people of French Equatorial Africa. She had tried so hard to explain to native helpers the meaning of the ‘Comforter.’ This term, transliterated as the Paraclete from Greek, is one of the most difficult in the Bible to render adequately. In order to find something fitting, she had explained at great length the ministry and work of the Holy Spirit as he encourages, exhorts, admonishes, protects, comforts, and guides the Christian. Finally, her native assistants exclaimed, ‘Oh, if anyone would do all of that for us, we would say, ‘He’s the one who falls down beside us.’ ‘ This seemed to be a completely inadequate, unfit phrase to describe the work of the Holy Spirit, and it would have soon been rejected had not the native brethren insisted on explaining the very special way in which this word is used.
“When porters, carrying heavy loads on their heads, go on long journeys, often for as long as two or three months, they may become sick with malaria or dysentery, and in their weakness they straggle to the end of the line of carriers. Finally in complete exhaustion they may collapse along the trail, knowing full well that if they do not get to the safety of the next village, they will be killed and eaten by wild animals during the night. If, however, someone passing along the trail sees them lying there prostrate, and if he takes pity on them, stooping down to pick them up and helping them to reach the safety and protection of the next village, they speak of such a person as ‘the one who falls down beside us.’ It is this expression which the missionary translator has taken to translate ‘Comforter,’ for this is the One who sustains, protects, and keeps the children of God on their journey toward their heavenly home.”
“In Nyanja, it is translated in 1 John 2:1 by nkhoswe yotinenera: ‘mediator who speaks on our behalf.’ The nkhoswe is the traditional clan representative who speaks on behalf of individual members in negotiations involving another clan, as when a marriage is being arranged or a dispute (‘case’) is being settled. The modification yotinenera emphasizes the fact that the group as a whole requires this representation — certainly a very fitting metaphor depicting Christ’s role in pleading the case of humanity before his heavenly Father.” (Source: Wendland 1987, p. 78)
In Miao (Chuanqiandian Cluster) it is translated as “to get at the heart round the corner” (source Kilgour 1939, p. 150) and in Colorado as “helping Counselor” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.).
The Greek that is translated as “rest” in English is translated idiomatically in Nyanja (Chichewa) as “let the heart sit down.”
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew that is often translated as “repent” or “repentance” is (back-) translated in various ways:
- Western Kanjobal: “to think in the soul”
- Kekchí: “pain in the heart”
- Northwestern Dinka: “to turn the heart”
- Pedi: “to become untwisted”
- Baoulé: “it hurts to make you quit it” (source for this and above: Nida 1952, p. 137)
- Balinese: “putting on a new mind”
- Chicahuaxtla Triqui: “be sorry on account of [your] sins”
- Uab Meto: “to turn the heart upside down” (source for this and the two above: Bratcher / Nida)
- Central Mazahua: “turning back the heart” (source: Nida 1952, p. 40)
- Yamba and Bulu: “turn over the heart (source: W. Reyburn in The Bible Translator 1959, p. 1ff.)
- Nyanja: kutembenuka mtima (“to be turned around in one’s heart”) (source: Ernst Wendland in The Bible Translator 2002, p. 319ff.)
- Caribbean Javanese: mertobat (“tired of old life”)
- Saramaccan: bia libi ko a Massa Gadu (“turn your life to the Lord God”)
- Sranan Tongo: drai yu libi (“turn your life”) or kenki libi (“change life”)
- Eastern Maroon Creole: dai yu libi (“turn your life”) (source for this and 3 above: Jabini 2015)
- Eggon: “bow in the dust” (source: Kilgour, p. 80)
- Embu: “changing heart” (“2 Cor. 7:10 says ‘For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.’ In ordinary speech the terms ‘repent’ and ‘regret’ are used interchangeably in Embu, so that this verse comes out as: ‘godly grief produces a repentance that leads to salvation and brings no repentance,’ which is contradictory. The problem was solved by using ‘changing heart’ in the first, and ‘sadness’ in the second.”) (source: Jan Sterk)
- Anuak: “liver falls down”
- Kafa: “return from way of sin to God” (source for this and the one above: Loren Bliese)
- Latvian: atgriezties (verb) / atgriešanās (noun) (“turn around / return” — see turn around / convert) (source: Katie Roth)
- Obolo: igwugwu ikom: “turning back (from evil)” (source: Enene Enene)
- Mairasi: make an end (of wrongdoing) (source: Enggavoter 2004)
- Muna: dofetompa’ao dhosa bhe dodoli ne Lahata’ala: “to radically-end sin and to turn to God” (source: René van den Berg)
- Bacama: por-njiya: “fetch sand” (“Before the coming of Christianity 100 years ago, when the elders went to pray to the gods, they would take sand and throw it over each shoulder and down their backs while confessing their sins. Covering themselves with sand was a ritual to show that they were sorry for what they had done wrong, sort of like covering oneself with sackcloth and ashes. Now idol worship for the most part is abandoned in Bacama culture, but the Christian church has retained the phrase por-njiya to mean ‘repent, doing something to show sorrow for one’s sins’” — source: David Frank in this blog post.)
- “In Tzotzil two reflexive verbs to communicate the biblical concept of repentance are used. Xca’i jba means to know or to reflect inwardly on one’s self. This self inquiry or self examination is similar to the attitude of the prodigal son where Luke 15:17 records that ‘he came to his senses.’ Broke, starving, and slopping hogs, the prodigal admitted to himself that he was in the wrong place. The second reflexive verb ‘jsutes jba’ means turning away from what one is and turning to something else. In a sense, it is deciding against one’s self and toward someone else. It is similar to the attitude of the prodigal son when he said, ‘I will get up and go to my father’ (v. 18).” (source: Aeilts, p. 118)
- Enlhet “exchange innermosts.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff.)