Language-specific Insights

beside himself, out of his mind

The Greek in Mark 3:21 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”)
  • Amganad Ifugao: “he acts as though he were crazy”
  • Shilluk: “he is acting like an imbecile”
  • Shipibo-Conibo: “his thoughts have gone out of him”
  • Pamona: “he is outside his senses”
  • Indonesian: “he is not by his reason” (source for this and above: Bratcher / Nida 1961)
  • Mairasi: “his vision/thinking dried up” (source: Enggavoter 2004)

with you/whom I am well pleased

The Greek that is translated as “with you (or: whom) I am well pleased” in English is often translated in other languages with figurative expressions

  • “you are the heart of my eye” (Huastec)
  • “you arrive at my gall” (with the gall being the seat of the emotions and intelligence) (Mossi)
  • “I see you very well” (Tzotzil)
  • “my bowels are sweet with you” (Shilluk) (source for this and all above: Bratcher / Nida)
  • “you pull at my heart” (Central Pame)
  • “my thoughts are arranged” (Mashco Piro)
  • “my heart rests in you” (Wè Southern) (source for this and two above: Nida 1952, p. 127).

In Nepali translations, Jesus is referred to in this expression by God the Father with the medium honorific third person pronoun yinī (यिनी) whereas Jesus addresses God the Father with the high honorific pronoun tapā’ī (तपाई) (see for instance John 17), “so that the subordination of Jesus to God the Father is rightly maintained in Nepali.” (Source: Chitra Chhetri in The Bible Translator 2009, p. 73ff. )

worries of the world / cares of this age

The Greek in Mark 4:19 that is translated as “worries (or: cares) of the world (or: this age)” in English is (back-) translated in a number of ways:

  • Kekchí: “they think very much about these days now”
  • Farefare: “they begin to worry about this world-things”
  • Tzeltal: “their hearts are gone doing what they do when they pass through world” (where the last phrase is an idiomatic equivalent for “this life”
  • Mitla Zapotec and San Mateo del Mar Huave: “they think intensely about things in this world”
  • Eastern Highland Otomi and Pamona: “the longing for this world”
  • Tzotzil: “they are very occupied about things in the world”
  • Central Tarahumara: “they are very much afraid about what will happen in the world”
  • Shilluk: “the heavy talk about things in the world”
  • Bariai: “things of the earth are making them worried (lit. to have various interiors)” (source: Bariai Back Translation)

See also end of the age / end of the world.

go in peace

The Hebrew, Ge’ez, and Greek that is translated as “go in peace” into English is an idiomatic expression of farewell which is translatable in other languages as an idiomatic expression as well:

  • “go with sweet insides” (Shilluk)
  • “rejoice as you go” (Central Mazahua)
  • “go in quietness of heart” (Chol)
  • “go happy” (Highland Puebla Nahuatl)
  • “being happy, go” (Central Tarahumara)
  • “go and sit down in your heart” (Tzeltal) (source for this and five above: Bratcher / Nida)
  • “have a smooth interior and go” (Bariai) (source: Bariai Back Translation)
  • “Go with-your-liver-good” (Mairasi) (source Enggavoter 2004)

  • “Go home with goodness of your life” (Uma (source: Uma Back Translation)
  • “Go home now, and may your situation be good.” (Western Bukidnon Manobo) (source: Western Bukidnon Manobo Back Translation)
  • “Go with your mind at-peace” (tip_language language=”3135″]Kankanaey[/tip_language]) (source: Kankanaey Back Translation)

care for no man, defer to no one

The Greek that is translated into English as “care for no man” or “defer to no one” (in the sense of not seeking anyone’s favor) is translated in Tabasco Chontal as “you say the same thing to everyone” and in Shilluk as “you show the same respect to everyone.” In Shipibo-Conibo it is “in your mind no one is anything,” in Chol it is “your heart is equally straight in the presence of all men” and in Tzeltal “it does not matter who — all of us are equal as far as you are concerned.”

gospel

In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:

  • “good story” (Navajo (Dinė))
  • “joyful telling” (Tausug)
  • “joyful message” (Toraja-Sa’dan) (source for this and all above: Bratcher / Nida)
  • cohuen ñoñets or “message of God” (Shilluk) (source: Nida 1964, p. 237)
  • “good news” (Yanesha’) (source: Martha Duff in Holzhausen 1991, p. 11)
  • “voice of good spirit” (San Blas Kuna) (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. )
  • suviśēṣattinṟe (0സുവിശേഷം) or “good narrative” (Malayalam)
  • susmachar (ସୁସମାଚାର) or “good matter” (Odia)
  • suvārteya (ಸುವಾರ್ತೆಯ) or “good word” (Kannada) (source for this and two above: Y.D. Tiwari in The Bible Translator 1962, p. 132ff. )
  • the German das Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news,” and the German translation by Fridolin Stier (1989) as “message of salvation” (Heilsbotschaft)
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):

“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”

For “good news,” see also Isaiah 52:7.

hardness of heart

The Hebrew, Ge’ez, and Greek that is translated as “hardness of heart” in English is translated as “large heart” has been translated in many ways:

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated colloquially as wie vernagelt or “obtuse” (in Mark 6:52 and 8:17).

While Moba has a rich metaphorical library using the concept of “heart” (pal) it follows very different paradigms compared to Greek, Hebrew and English concepts. The parallel expression of “hardened heart” means “courageous” or “encouraged” (see hearts burning) so in the 2008 Moba Yendu Kadapaaonn translation various constructs are used to translate “hardness of heart,” including “not willing to change one’s mind” (in Mark 3:5) or “make temptation into the heart” (John 12:40). (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. )

See also stubborn / hardness of heart.

conspire

The Greek in Mark 3:6 that is sometimes translated as “conspire” (or: “giving counsel”) into English is translated into Shilluk with the idiom “gathered mouths together.”

See also conspire (Anuak)