compassion, moved with compassion

The Greek that is translated with “moved with compassion (or: pity)” in English is translated as “to see someone with sorrow” in Piro, “to suffer with someone” in Huastec, or “one’s mind to be as it were out of one” in Balinese (source: Bratcher / Nida).

The term “compassion” is translated as “cries in the soul” in Shilluk (source: Nida, 1952, p. 132), “has a good stomach” (=”sympathetic”) in Aari (source: Loren Bliese), “has a big liver” in Una (source: Kroneman 2004, p. 471), or “crying in one’s stomach” in Q’anjob’al (source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. ). In Mairasi it is translated with an emphasized term that is used for “love”: “desiring one’s face so much” (source: Enggavoter 2004) and in Chitonga with kumyongwa or “to have the intestines twisting in compassion/sorrow for someone” (source: Wendland 1987, p. 128f.).

See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”

atoning sacrifice, propitiation

The Greek that is translated as “propitiation” or “atoning sacrifice” in English is translated in South Bolivian Quechua as “putting out [as in putting out a fire] on account of our sins” (source: T.E. Hudspith in The Bible Translator 1952, p. 66ff. ).

In Chichewa, it is translated as nsembe yopepsera machimo athu or “a sacrifice for saying sorry for our sins” (interconfessional translation, publ. 1999) and in Chitonga as cipaizyo cakumanya mulandu or “the sacrifice for putting an end to the case/offense [of our sins].” (Source: Wendland 1998, p. 91)

See also sacrifice of atonement / expiation / propitiation and atonement.

wild ass

In the context of being in the wilderness, the Aramaic, Hebrew and Greek that is translated as “wild ass” in English is translated in Chitonga as cibize or “zebra,” because “from the Tonga perspective, no ‘donkey of the bush’ [the literal correspondent of ‘wild ass’] could be expected to live very long, due to predators like lions, etc.” (Source: Wendland 1987, p. 130)

See also wild ass of a man / wild donkey and donkey.

Wretched man that I am!

The Greek that is translated as “Wretched man that I am!” or similar in English is translated in Chitonga as Maawe! Nde mucaangu! or “Mercy me, I am my own younger brother [i.e., I have no one to look to for help in this situation].” (Source: Wendland 1987, p. 153)

Translation commentary on Ruth 3:7: A Cultural Commentary for Central Africa

The report of the carrying out of Naomi’s plan occasions the same problems for the C/T receptor that her preceding words did (v. 3). In fact, the clash in customs is reinforced. One must be careful in this account not to employ an expression for the original “his heart was merry” (after drinking) which would suggest that Boaz was in a drunken condition. Furthermore, it is necessary in both Chichewa/Chitonga to add the words, “While he (Boaz) was asleep . . . ,” in order to reduce the likelihood of overtones of illegitimacy being mistakenly attached by receptors to Ruth’s actions here.

Source: Wendland 1987, p. 178.

Translation commentary on Ruth 3:1: A Cultural Commentary for Central Africa

A section heading such as that proposed by Good News Bible is culturally very inappropriate. Unless she is someone of loose morals, a woman does not go out to “find a husband” (or “man,” the word is the same in both Chichewa/Chitonga). Rather, it is his task to find her. It would be contrary to custom for a woman to arrange a marriage for her daughter. That is the job of the clan representative, as pointed out above, a male in any case, and the initiative in the proceedings must be taken by the suitor. However, where a remarriage is concerned, especially in the case of a son who has died, a woman’s involvement would not be uncommon, since the person to “succeed” to the place of the deceased would have to come from her family line. In such a situation she would not actually go out herself to “find” a husband (RSV, Good News Bible), but she would be in charge of the formal arrangements aimed at establishing the widow once again “in a family” (Chichewa). Furthermore, a woman would never suggest that her daughter-in-law herself take steps to “engage” a man, as Naomi now advised Ruth to do. Under such circumstances among the Chewa and certain other Central African peoples, a wife would be justified in taking her mother-in-law to (the traditional) court for meddling in her marital affairs.

Source: Wendland 1987, p. 177.

Translation commentary on Ruth 2:8: A Cultural Commentary for Central Africa

In a Chewa/Tonga setting Boaz could not address Ruth as “My daughter” (which turns out to be “my child” in Chichewa/Chitonga) unless he happened to be very much older than she was. He would rather say “mother” (mai, i.e., moderate respect, versus the ultimate honorific, “mothers”). Neither could he refer to his laborers as “my maidens,” for in Chitonga this could be interpreted as meaning his girlfriends. Instead he would use “female workers” and omit the “my.”

Source: Wendland 1987, p. 174.