The Greek that is translated as “ponder” in English is translated as “continually think-about” in Tboli, “turn around in the mind” in Batak Toba, “puzzle forth, puzzle back” in Sranan Tongo (source: Reiling / Swellengrebel), “constantly setting down her visions” in Mairasi (source: Enggavoter 2004), “carried all those words in her heart and then sat thinking” in Enga (source: Adam Boyd on his blog), or “moved them in her heart” (bewegte sie in ihrem Herzen) (German Luther translation).
The Greek that is rendered as “in his right mind” or “sound-minded” in English is translated as “his mind had returned” (Amganad Ifugao), “his heart was sitting down” (Tojolabal), “his head was healed” (Chicahuaxtla Triqui), “his mind was straightened” (Tzotzil), “with a clear mind again” (Javanese), “come to his senses” (Indonesian) (source for this and all above: Bratcher / Nida), “come to his cleanness/purity” (Marathi), “(his) thoughts having become right” (Ekari), “his intelligence having-become clean again” (Sranan Tongo), “having-mind” (Batak Toba), “settled his mind” (Tae’), “settled/fixed” (Balinese) (source for this and five above: Reiling / Swellengrebel), or “had well-split vision” (Mairasi) (source: Enggavoter 2004).
There are no lions in Bawm country, so the Bawm Chin translation uses “a tiger with a mane” where the Greek term for “lion” is used and in Sranan Tongo the “roaring lion” in 1 Peter 5:8 is a krasi tigri, an “aggressive tiger.”
In the Kahua culture, lions are not known either so the Kahua translation used “fierce animal.”
In 1 Peter 5:8, the Uripiv translation uses “a hungry shark” instead of a roaring lion.
Sources: David Clark for Bawm Chin and Kahua, Japini 2015, p. 33, for Sranan Tongo, and Ross McKerras for Uripiv)
The Greek that is translated as “who hate us” is translated in some languages through the negation of its opposite, such as “who do not love/like us” (Ekari). Other solutions include “who cannot see us in the eye (i.e. who cannot stand us at any price)” (Sranan Tongo) or “the ones with swelling jugular vein (because of suppressed anger)” (Uab Meto).
See also hate.
The Greek that is translated as “trap him by what he said” or “catch him in some statement” in English is translated in Chuukese and Pohnpeian as “to catch-him-like-a-fish with-reference-to his words,” in Sranan Tongo as “to spy on him till he would miss his mouth (i.e. make a mistake in speaking),” and in Tzeltal as “that they would be able to find his sin if his words became bad.”
For the Greek that is translated as “dragon” in English, the Bawm Chin translation uses a term referring to a mythical serpent (source: David Clark), Sranan Tongo uses the local bigi kaiman or “big Caiman” (source: Jabini 2015, p. 33) and Chinese translation typically use lóng 龙/龍 which brings it in conflict with Chinese culture where lóng 龙 has a highly positive connotation.
Simon Wong explains:
“The translation process often involves finding the lexical equivalent in the receptor language for words or expressions in the source language. If finding the equivalent of concrete objects from ancient times is challenging, identifying the equivalent for mythical (or legendary) figures is nearly unimaginable. In the English-speaking world (or perhaps in most European contexts), what is represented by the English word ‘dragon’ is often portrayed as monsters to be tamed or overcome, but in Chinese culture, lóng 龙 (traditional script: 龍), the commonly accepted Chinese equivalent of ‘dragon’ always represents a cultural mascot of good fortune. It is the highest-ranking animal in the Chinese animal hierarchy; it is even surmised that the pronunciation represents the sound of thunder. Dragons were also identified with the emperors of China in the old days; ordinary people were not allowed to use any portrait of the dragon. It is only a relatively recent expression that the Chinese are called ‘people of the dragon’ and that its portrait is popularized. Many East Asian deities and demigods have dragons as their personal mounts or companions.
“The author of Revelation used the Greek δράκων (which is translated into English as ‘dragon’) to represent the mythical Satanic incarnation coming down from heaven. The most popular Protestant Chinese version (Chinese Union Version published in 1919) renders this Greek word δράκων as lóng 龙. This rendering represents a long tradition that can be traced back to the earliest Protestant translations of the 1820s. Since then, almost all Protestant Chinese versions have followed this tradition of using lóng 龙, a rendering that inevitably creates a cultural crash with Chinese culture. Many new converts are asked to demolish all vases or artefacts portraying this mythical figure, and some people are even asked to have their name changed if the character lóng 龙 is found in their names. While modern Catholic Chinese translations also use the same rendering, the first Catholic Chinese version (unpublished) which included the Book of Revelation (1813, by the French Jesuit Loui Antoine de Poirot) used the term mǎng 蟒 (meaning ‘python’). The python’s fierce nature carries a negative connotation that is far more appropriate and indeed conveys the meaning of the Greek word far more adequately than lóng 龙. In the Septuagint (the Greek translation of the Hebrew Bible with the Pentateuch completed in mid-3rd century B.C.), it was said that, when Moses and Pharoah’s priests threw their staffs on the ground, the staffs became δράκων (Exod 7:9, 10, 12). This Greek word was used to translate the Hebrew word ‘tanin,’ unmistakenly understood to be ‘serpent.’ Some recent Chinese translations rightly render it as móshé 魔蛇 (‘evil serpent’). As a translation strategy, it could also render δράκων phonetically dùlāgēn 杜拉根 (see Rev 12:3 footnote in the Revised Chinese Union Version).
“The different translation strategies that Protestant and Catholics employ shows the greater Protestant emphasis on the conversion experience. By using lóng 龙 for δράκων, Protestant translators emphasized the separation from the ‘old self’ (old lives), which in this case encompassed an element of Chinese culture that was often idolatrized. Catholic missionaries (especially the Jesuits), on the other hand, had a far more positive appreciation of Chinese culture that enabled them to see no such necessary point of demarcation from the recipient’s cultural context.”
《启示录》作者用希腊文δράκων一词来描述撒但成为肉身，从天上坠落下来（启12:3，4，7，9，13，16，17，13:2，4）。最重要的新教中文圣经译本《和合本》（1919年出版）将这个希腊文词语译作"龙"。事实上，这个译法由来已久，可以追溯到马礼逊（Robert Morrison）在1823年发行的译本，或者馬殊曼和拉瑟（Marshman-Lassar）在1822年完成的译本。几乎所有新教中文圣经译本都沿用了"龙"的译法，这不可避免地与中国文化产生了冲突。有保守的传道人会要求初归信的人丢掉所有以这个神秘形象为图案的花瓶或艺术品，如果他们的名字中有"龙"字，传道人甚至会要求他们改名。第一本包含《启示录》的天主教中文圣经译本由法国耶稣会会士賀清泰神父（Louis Antoine de Poirot）在1813年译成，他采用了"蟒"的译法（并非完整，亦未有出版），然而现代的天主教中文圣经译本仍译作"龙"。"蟒"的凶猛体现出原词带负面形象的涵义。这种译法确实比"龙"合适的多，更加全面地表达出希腊文的意思。《七十士译本》是《希伯来圣经》的希腊文译本，其中的摩西五经于主前三世纪中翻译完成；这个译本叙述摩西与埃及术士争斗的故事时，说他们的杖变成了δράκων（出7:9，10，12）。《七十士译本》用这个希腊文词语来翻译希伯来文tanin，而tanin毫无疑问是指"蛇"。近期有中文译本将希腊文δράκων译作"魔蛇"，这是很好的翻译。另外，δράκων也可以音译为"杜拉根"。参《和合本修订版》关于《启示录》12:3的脚注。
Translator: Simon Wong
The Greek that is translated as “peace” in English, and like the English can refer to a mental state as well as a lack of strife or absence or cessation of war, needs to be expressed with distinguished terms in other languages. For the meaning of peace when referring to absence of strife, Northern Grebo renders “the palaver has passed,” Highland Totonac “well arranged” (implying reconciliation), Tae’ and Toraja-Sa’dan “being-good-with-each-other” (in Luke 12:51, the 1933 edition of Tae’ has “land and water are well”) or Sranan Tongo “free” (in the sense of “to conclude peace”).
See also peace (absence of conflict).
The Greek that is translated as “(has been) determined (or: decreed)” is translated as “as God put it beforehand concerning him” in Sranan Tongo.
The Greek that is translated as “council” or “Council” in English is (back-) translated in a variety of ways:
- Tzeltal: “officials who gather together”
- Copainalá Zoque: “those who think together”
- Amaganad Ifugao: “those who take charge of the affairs” (source for this and all above: Bratcher / Nida)
- Ekari: “place for speech-making/discussion”
- Tae’: “great assembly”
- Sranan Tongo, Javanese: “(high) tribunal”
- Marathi: “assembly of their Judgement-court” (source for this and three above: Reiling / Swellengrebel)
The Greek that is translated into English as “delivered (to us)” or “handed down (to us)” is rendered as “we had heard them from the mouth of men who…” (Sranan Tongo), “to make known” (Kannada), “to show causing (us) to know” (Thai) or “to cause-to-receive” (Balinese, using a verb that also has the meaning “to bequeath an inheritance”).