The Greek terms that are translated as “reconcile” and “reconciliation” in English are translated in various ways. Nida (1952, pp. 140) says this:
“The North Alaskan Inupiatun describe reconciliation in the simple terms of ‘making friends again.’ That is to say, ‘God was in Christ making friends again with the world.’ The Uduk in the Sudan express this same truth, but in the rather interesting phrase ‘meet, snapping fingers together again.’ This expression is derived from the Uduk’s practice of snapping fingers together when they meet each other. Instead of shaking hands, they extend their thumbs and middle fingers and snap fingers together, but only friends will do this. Men who have something against each other refuse to acknowledge each other in this way. And so it is that the natural man is an enemy of God; he refuses to snap fingers with God, but God has come to reconcile man to Himself and through Jesus Christ has brought man into fellowship with Himself. Man and God may now meet ‘to snap fingers together again.’
“The Tai Dam of Indo-China employ quite a different figure of speech. They say that reconciliation consists in ‘rubbing off the corners.’ This does not refer to social acceptability, but to rubbing off the corners so that two objects, meant for each other, will fit together. Man is regarded as being incapable of fitting into the plan and fellowship of God because of the sin which has deformed him and which stands out as an ugly growth on his personality. The corners of iniquity must be rubbed off so that man may be reconciled to God and made to fit into God’s eternal plan for the world.”
The Greek that is translated as “Lord of hosts” in English is translated “our Lord, the person who governs heaven and earth” in Yatzachi Zapotec, as “the Lord who rules all” in Isthmus Zapotec, as “God who commands many people” in Sayula Popoluca, and as “our Lord who has many men” in Tzeltal. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
“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)
Other translations include (click or tap here to see more):
Inuktitut: “God’s kindness that enables us” (source: Andrew Atagotaaluk)
Nukna: “God gave his insides to one.” (“The ‘insides’ are the seat of emotion in Nukna, like the heart in the English language. To give your insides to someone is to feel love toward them, to want what is best for them, and to do good things for them.” (Source: Matt Taylor in The PNG Experience )
Uma: “(God’s) white insides” (source: Uma Back Translation)
the Germandas Buch translation by Roland Werner (publ. 2009-2022) uses a large variety of translations, including “undeserved friendliness,” “wonderful work of God,” “loving attention,” “generous,” but also “undeserved grace” (using the traditional German term Gnade)
In Latvian the term žēlastība is used both for “grace” and steadfast love. It is also often used as a synonym for “mercy.” (Source: Katie Roth)
In the Contemporary Chichewa translation (2002/2016) and the Buku Lopatulika version (1922/2018) it is translated with chisomo. This word was earlier used to refer to a charm that people were using for others to like them. It meant that on his/her own, a person would not be qualified to be liked by people. But with this charm, people would look at that person more kindly. This is also used in a number of Old Testament passages for what is typically translated as “find favor” or “gracious” in English, including Exodus 33:12, Numbers 6:25, or Psalm 84:11. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
For Muna, René van den Berg explains the process how the translation team arrived at a satisfactory solution: “Initial translation drafts in Muna tended to (…) use the single word kadawu ‘part, (given) share, gift,’ but this word is really too generic. It lacks the meaning component of mercy and kindness and also seems to imply that the gift is part of a larger whole. Consequently we now [translate] according to context. In wishes and prayers such as ‘Grace to you and peace from God’ we translate ‘grace’ as kabarakati ‘blessing’ (e.g. Gal 1:3). In many places we use kataano lalo ‘goodness of heart’ (e.g. Gal 1:15 ‘because of the goodness of his heart God chose me’) as well as the loan rahamati ‘mercy’ (e.g. ‘you have-turned-your-backs-on the mercy of God’ for ‘you have fallen away from grace’; Gal 5:4). In one case where the unmerited nature of ‘grace’ is in focus, we have also employed katohai ‘a free gift’ (typically food offered to one’s neighbo-1urs) in the same verse. ‘The reason-you-have-been-saved is because of the goodness of God’s heart (Greek charis, Muna kataano lalo), going-through your belief in Kristus. That salvation is not the result of your own work, but really a free-gift (Greek dooron ‘gift’; Muna katohai) of God.’ (Eph 2:8).
In Burmese, it is translated with the Buddhist term kyeh’jooh’tau (ကျေးဇူးတော်). LaSeng Dingrin (in Missiology 37/4, 2009, p. 485ff.) explains: “As regards the Christian term ‘grace,’ Judson [the first translator of the Bible into Burmese] could not have brought the Burmese Buddhists the good news about the redeeming work of Jesus Christ and its benefits (i.e., forgiveness and salvation), without employing the Burmese Buddhist term kyeh’jooh’tau (‘grace’). Deriving from Palikataññuta (“gratefulness”), kyeh’jooh’tau denotes ‘good deeds for others or benefits,’ which occur among humans. (…) When Christianized, kyeh’jooh’tau also refers to the atoning work of Jesus and its benefits, and can occur between humans and God. The word kyeh’jooh’tau looks very Burmese Buddhist, but it is Christian, too, and conveys the core of the Christian proclamation. Furthermore, kyeh’jooh’tau itself shows that translatability of Christianity cannot be imagined without reliance on Buddhism.” (See also the Burmese entry for God)
In American Sign Language it is translated with a sign that combines “compassion” and “giving out.” (Source: Ruth Anna Spooner, Ron Lawer)
“Grace” in American Sign Language, source: Deaf Harbor
Following are a number of back-translations of 2 John 1:1:
Uma: “This letter is from me, Elder, I send it to the mother/woman [polite form of address to an adult woman] chosen by God, and to all your (sing.) children whom I really love. It isn’t just I who love you (pl.), all people who know the true teaching, they love you as well.” (Source: Uma Back Translation)
Yakan: “This letter/writing is from me the Elder of the trusters in Isa Almasi, I send this to the woman chosen by God and to her children. Truly I love you. And not only I but also all who know the true teaching from God love you,” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for me the old person, I write to you, the woman chosen of God and your children. You are very dear here in my breath, and not only here in my breath, rather you are all dear also in the breaths of all who have believed the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My-esteemed Lady, I am Juan who am one of the leaders of the believers. This is my letter to you (sing.) whom Diyos (God) has chosen and to your (sing.) children as well. My love for you (pl.) is from-the-heart, and it’s not only I who love you but rather also all who know the true teaching.” (Source: Kankanaey Back Translation)
Tagbanwa: “Dear woman who has been chosen by God, and your (sing.) children, there-with-you is my letter, I who am the senior-elder. As for you, I really hold you very dear, and not only I but also all those who have really acknowledged the truth concerning the Lord/Chief.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I lead in relation to God’s word, I greet my sister, a woman who is chosen by God. I also greet your children. I truly love all of you. And now just I do, but also all those who know the true word love you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “In my old age I am writing you, woman whom God has chosen and your children. Truly I love you and not I only, but also all the other people who are acquainted with what is true.”
Eastern Highland Otomi: “I am the Old-Man Leader. I am sending you this paper, you woman chosen by God, and together (you are with) with your children. I love you in that equally we follow the true Word. And it is not only I who love you, but also all those others who know the Word, also all of them love you.”
Isthmus Zapotec: “I am an old man, I am writing this paper to the Señora whom God chose and to her children. Truly I love you; and not I only but also all those who are acquainted with that which is true.”
Sayula Popoluca: “I am old man John. I am writing to that lady (Señora, not native word for woman as it might give a bad connotation) who is selected and her children, whom I love (them) truly and not just I but every one who knows that which is true.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of James 1:15:
Uma: “If he follows the desires of his heart, in-the-end he will do sin. And if he continues to do sin, finally he will die and be separated from God.” (Source: Uma Back Translation)
Yakan: “His greedy-desire gives him thoughts to do bad. As he keeps thinking (about it) finally he goes-through-with-it/proceeds-with-it and does that evil. So-then if a person is used-to doing evil the result is he will be put in hell.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And if he fulfills his desires, he sins. And the end of that person, if he keeps on doing wrong is death without end.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If then he thinks about doing that-aforementioned-thing that he wants, that is the source of sin, and the outcome of a person’s sins, it is death and separation from God forever.” (Source: Kankanaey Back Translation)
Tagbanwa: “For as long as one’s own desire which is disgusting is indulged, the outcome is sin. And when sin has now been able to flesh-out/fruit, there is no other result of it than death which is unending punishment.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When a person does that evil which came to his mind, then it is sin. This person who is sinful, now must await punishment when he continues on sinning.” (Source: Tenango Otomi Back Translation)
Guhu-Samane: “Then it overwhelms the man and the sin becomes reality, and in return the man encounters death.”
Tzotzil: “If we let the coveting of our hearts grab its strength, thus we will seek our sin; if sin has grabbed its strength, we will be lost because of it.”
Yatzachi Zapotec: “If we obey our evil hearts, we are doing evil; and if we continue doing evil the day will come when God will desert us.”
Sayula Popoluca: “When that evil he wants stays in him, it gives room for sin to grow in him, and that sin when it grows big, then it kills him.” (Source for this and three above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
German New Testament translation by Berger / Nord (publ. 1999): “The whole thing is then like twofold begetting and childbearing: A person’s instincts are like a womb that conceives the evil thought and gives birth to the evil deed. The evil deed, for its part, matures and grows, and gives birth to death.” (see also complete verse (James 1:18))
Following are a number of back-translations of 2 John 1:9:
Uma: “All people who wander/detour from the true teaching, and they do not follow the teaching of Kristus, those people are not connected with God. People who remain following the teaching of Kristus, they are connected with God the Father and with God the Child.” (Source: Uma Back Translation)
Yakan: “Whoever does not remain/stick-to the teaching of Almasi but goes beyond (it), God is not there with him. Whoever stays/remains with the teaching of Almasi, both the Father and the Son are with him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If there is a person who has abandoned the true doctrine taught by Christ so that he might hold fast to a false doctrine that he has added on, he has not become one with God. Anyone, by contrast, who holds fast to the true doctrine, he is the one who has been made one with our Father God and His Son.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Any person, if he doesn’t continue to follow what Cristo taught, but rather exceeds it, he doesn’t know God. But the one who carries-on in following what Cristo taught, God the Father and his Child also are in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “As for the one who is not holding fast to the teaching of Cristo, because he is (emphatic) overriding it, he is really far from God. However, whoever is holding fast to this teaching of Cristo, he is really being held fast to by God the Father and Son.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning the person who does not want to say only what Christ taught, but speaks other words which Christ did not teach, he is a person who does not walk with God. But the person who speaks only what Christ taught is one who walks with the Father and also with the Son of God.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Any of us if we are forsaking what Christ taught us and are taking another road, God is not with us. But if we are constantly heeding what Christ taught us, our father God and his son are with us.”
Eastern Highland Otomi: “But whoever wants to go beyond (outdo) God’s teaching, and doesn’t want to remain in the teaching of Christ, but then he isn’t with God. But he who remains in the teaching of Christ, he is with the Father, and also with his Son.”
Isthmus Zapotec: “Whoever goes another direction (all one verb stem) and no longer follows what Christ taught does not know (is not acquainted with)God. But whoever follows what Christ taught, he truly knows God the Father and His Son.”
Sayula Popoluca: “He who goes astray after another doctrine and doesn’t remain (stay with) Christ’s doctrine, he doesn’t have fellowship with God . . ..” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 2:2:
Uma: “And he is the one who died to become our redeemer / body substitute so that God [could] forgive our sins. And not only our sins alone did he redeem, but the sins of all mankind also.” (Source: Uma Back Translation)
Yakan: “And Isa Almasi was made a sacrifice hep to make our (dual) sins be passed. And not just our (incl.) sins but up to/including the sin of all mankind was taken away/made past by Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “He is the one who was sacrificed because of us (incl.) so that our sins might be removed. And it’s not just our sins which can be removed, but rather the sins also of the whole of mankind.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And it is Cristo just the same who underwent/bore the punishment of our sins so that they can be forgiven, and not our sins only but rather the sins of all people.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for this Jesus, he was made a sacrifice, so that he could-take-the-punishment for our sins. As for these sins for which he took the punishment, it wasn’t only ours, but rather for the sin of all people here under-the-heavens.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This Jesus Christ died in order to take care of our sins, and not just ours, rather he died in order to take care of the sins of all the people living on earth.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “He died to pay for our guilt in order that we may be at peace with God. Not by reason of our guilt only did he die, but rather by reason of the guilt of all mankind.”
Eastern Highland Otomi: “Because he delivered himself to pay for our sins. And not only our sins, but also all the sins here in the world, he paid for.”
Tzotzil: “He paid for our sins when he died on the cross. Not our sins alone he paid. He paid for the sins of all people also.”
Sayula Popoluca: “And he died for our sins so that God might pity us…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “He himself pacified His Father in regard to our sins so he would not hold them against us. However, He did that not only for our sins. For all the people who live in the world He did that.”
Yanesha’: “He is given, thus he pays on us our sins. This is not for us alone, it is for all of us who are on the earth.”
Aguaruna: “He, just he, dying he paid (for our benefit), in order to eradicate for us our sin, but more, he paid for us, not just our sin, all people their sin he paid for for them.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 3 John 1:2:
Uma: “Friend! I pray that you are healthy and that you get goodness in everything that you do, like your soul gets goodness.” (Source: Uma Back Translation)
Yakan: “My beloved friend, I ask God that good may be arriving/happening to you and that your body/you may be healthy for I know that your trust is strong.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Dear brother, I pray for you to God that your situation might become good and that you might be given a good body just like He also has given you strong faith.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My esteemed Gaius, I who have written this, it’s Juan who is a leader of the believers. My love for you (sing.) who are my friend is from-the-heart. May your (sing.) life there be good and your (sing.) body also be strong like the strength of your (sing.) faith.” (Source: Kankanaey Back Translation)
Tagbanwa: “My dear friend, I am praying that hopefully your situation is always good, and your body strong/healthy like the strength of your believing/obeying which I am hearing news about.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brother, I ask God that he will help you in what you do and I ask that he will make your strong (in health) just like your beliefs are strong.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Dear Gayo, I ask God that good may always happen to you, and that you may be well as you are well in your head-heart.”
Eastern Highland Otomi: “Loved one, may God apportion to you his blessing so that you will turn out well. And that your body be healthy like your heart is healthy.”
Isthmus Zapotec: “Brother whom I love, I know your soul is clean. That-way I hope is your body and in all things you are well (or in good condition).”
Sayula Popoluca: “I love you very much and I want all you do to turn out well, may you be well as your soul is well.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
