(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek that is often rendered in English as “to be converted” or “to turn around” is (back-) translated in a number of ways:
- North Alaskan Inupiatun: “to change completely”
- Purepecha: “to turn around”
- Highland Totonac: “to have one’s life changed”
- Huautla Mazatec: “to make pass over bounds within”
- San Blas Kuna: “turn the heart toward God”
- Chol: “the heart turns itself back”
- Highland Puebla Nahuatl: “self-heart change”
- Pamona: “to turn away from, unlearn something”
- Tepeuxila Cuicatec: “to turn around from the breast”
- Luvale: “to return”
- Balinese: “to put in a new behavior” (compare “repentance“: “to put on a new mind”)
- Tzeltal: “to cause one’s heart to return to God” (compare “repentance”: “to cause one’s heart to return because of one’s sin”)
- Pedi: “to retrace one’s step” (compare “repentance”: “to become untwisted”)
- Uab Meto: “to return” (compare “repentance”: “to turn the heart upside down”)
- Northwestern Dinka: “to turn oneself” (compare “repentance”: “to turn the heart”) (source for this and all above: Bratcher / Nida)
- Central Mazahua: “changing the heart” (compare “repentance”: “turning back the heart”) (source: Nida 1952, p. 40)
- Western Kanjobal: “to 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)
The Greek that is translated as “justify” in English is translated into Tzotzil in two different ways. One of those is with Lec xij’ilatotic yu’un Dios ta sventa ti ta xc’ot ta o’ntonal ta xch’unel ti Jesucristoe (“we are seen well by God because of our faith in Jesus Christ”) (source: Aeilts, p. 118) and the other is “God sees as righteous” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
Other (back-) translations include:
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek terms that are typically translated as “mercy” (or “compassion”) in English are translated in various ways. Bratcher / Nida classify them in (1) those based on the quality of heart, or other psychological center, (2) those which introduce the concept of weeping or extreme sorrow, (3) those which involve willingness to look upon and recognize the condition of others, or (4) those which involve a variety of intense feelings.
Here are some (back-) translations:
The Greek that is often translated as “honor” in English is translated as “say my name” (Huehuetla Tepehua), “make me great” (Highland Totonac), “good what is said about me” (Tzeltal), “speak well of me” (Western Highland Purepecha), “lift up my name” (San Blas Kuna and Kpelle).
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 and Hebrew that is translated as “praise (God)” in English is translated in a nuymber of ways:
In Dan a figurative expression for praising God is used: “pushing God’s horse.” “In the distant past people closely followed the horses ridden by chiefs, so ‘pushing’ them.” (Source: Don Slager)
The Greek that is translated into English as “comfort from love” or “consolation of love” is translated into Navajo as “if by loving your minds can be put to that place of refuge.” (Source: Nida 1964, p. 228)
In Western Highland Purepecha “consolation” in this verse is translated as “God takes sadness from our hearts” and in Aymara as “preparing the heart.” (Source: Nida 1952, p. 131)
The Greek that is translated as “the ends of the earth (or: world)” is translated in Bilua as “the bottom of the sky” (= horizon) (source: Carl Gross) and in Western Highland Purepecha as “beyond the horizon” (source: Nida 1947, p. 158).
See also to the ends of the earth.
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek term that is translated as “apostle(s)” in English is (back-) translated in the following ways:
- Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo, Copainalá Zoque, Chol, Balanta-Kentohe, English (original meaning of “apostle”): “the sent ones”
- Kituba, Pamona, Mezquital Otomi, Central Pame: “messengers”
- Ngäbere: “word carriers”
- Southern Subanen: “those commanded to carry the message”
- 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)
- Ekari: “one-who-goes-and-tells-for-someone” (source: Reiling / Swellengrebel)
- 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)
- Tzeltal, Coatlán Mixe: “spreader-of-words”
- 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.)
- 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.)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:
- Chimborazo Highland Quichua: “to cut the flesh”
- San Miguel El Grande Mixtec, Navajo: “to cut around”
- Javanese: “to clip-away”
- Uab Meto: “to pinch and cut” (usually shortened to “to cut”)
- North Alaskan Inupiatun, Western Highland Purepecha: “to put the mark”
- Tetelcingo Nahuatl: “to put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
- Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
- Ekari: “to cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
- Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
- Garifuna: “cut off part of that which covers where one urinates”
- Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
- Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
- Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
- Newari: “put the sign in one’s bodies” (Source: Newari Back Translation)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek that is often translated as “disciple” in English typically follows three types of translation: (1) those which employ a verb ‘to learn’ or ‘to be taught’, (2) those which involve an additional factor of following, or accompaniment, often in the sense of apprenticeship, and (3) those which imply imitation of the teacher.
Following are some examples (click or tap for details):
In Luang several terms with different shades of meaning are being used.
- For Mark 2:23 and 3:7: maka nwatutu-nwaye’a re — “those that are taught” (“This is the term used for ‘disciples’ before the resurrection, while Jesus was still on earth teaching them.”)
- For Acts 9:1 and 9:10: makpesiay — “those who believe.” (“This is the term used for believers and occasionally for the church, but also for referring to the disciples when tracking participants with a view to keeping them clear for the Luang readers. Although Greek has different terms for ‘believers’, ‘brothers’, and ‘church’, only one Luang word can be used in a given episode to avoid confusion. Using three different terms would imply three different sets of participants.”)
- For Acts 6:1: mak lernohora Yesus wniatutunu-wniaye’eni — “those who follow Jesus’ teaching.” (“This is the term used for ‘disciples’ after Jesus returned to heaven.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.