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.)
San Blas Kuna: “their thinking is not in their hearts” (source for this and above: Bratcher / Nida)
Mairasi: “tribute of theirs for me [which] will-be-on-their-own” (source: Enggavoter 2004)
Guhu-Samane: “with the front teeth of their mouths they worship me” (“‘In vain’ caused puzzlement [because] why should their efforts to worship God produce no results, try as they may? [But the idiom] ‘with the front teeth of their mouths they worship me’ comes from the picture of one who is making a pretense at eating food, hence their deceit is apparent.’ Source: Ernest L. Richert in Notes on Translation December 1963: p. 4-7; reprinted in The Bible Translator 1965, p. 198ff. )
San Blas Kuna: “witnesses to God” (meaning “those who speak up and out for God” (source for this and all above: Bratcher / Nida, except Balanta-Kentohe: Rob Koops)
Mairasi: sasiri atatuemnev nesovnaa or “sent witnesses” (source: Enggavoter 2004)
Khmer: Christtout (“messenger representing Christ”) or when Jesus addresses them: Tout robas Preah Ang (“his messengers-representatives”) (source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
Pwo Karen: “eyeballs” (i.e., “right-hand men”) (source: David Clark)
Chicahuaxtla Triqui: “one who goes about preaching the good word” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Noongar: Moorta Ngany Waangki-Koorl or “People I (Jesus) Send” (source: Warda-Kwabba Luke-Ang)
Ayutla Mixtec: “those who bore the word of God’s mouth”
Chichimeca-Jonaz: “elders messengers” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Yakan: “commissioned ones” (source: Yakan Back Translation) — note that Scot McKnight in the EnglishThe Second Testament (publ. 2023) translates it as commissioners
Tenango Otomi: “(Jesus’) representatives” (source: Tenango Otomi Back Translation)
Tsamakko: “ones-who-work-for-Christ” (source: Chris Pluger)
Scot McKnight (in The Second Testament, publ. 2023) translates it into English as commissioner.
In American Sign Language it is translated with a combination of the signs for “following” plus the sign for “authority” to differentiate it from disciple. (Source: Ruth Anna Spooner, Ron Lawer)
“apostles” in American Sign Language, source: Deaf Harbor
The Greek that is translated as “endure for a while” or “temporary” in English versions is idiomatically translated in Kekchí as “they are like passers by,” an apt description of the transient enthusiast for Christianity. In Toraja-Sa’dan it is translated as “their heart is shallow.” in Javanese as “they are not steadfast,” and in Pamona as “only a moment is their heart quiet.”
The Greek that is translated as “beside himself” or “lost his mind” or other variations in English is (back-) translated by the following languages like this:
Tzeltal: “his head had been touched” (“an expression to identify what might be called the half-way stage to insanity”)
The Greek that is translated into English as “(I) implore (or: adjure) (you) by God” is translated as “tell you before God” (Copainalá Zoque), “ask in front of God” (Huautla Mazatec) “ask you by God” (Eastern Highland Otomi), “ask you in God’s presence” (Southern Subanen), “I swear, calling on the name of God, requesting you” (Toraja-Sa’dan), “I want your oath by God” (Indonesian), “will assure me by using a curse on yourself calling on the name of God” (Pamona), and “ask you; God has seen it” (Tzotzil).
