The Greek in Mark 9:41 that is translated as “you bear the name of Christ” or similar in English is translated in Chicahuaxtla Triqui as “You are companions of Christ.”
Language-specific Insights
intercede
The Greek that is translated as “intercede” or similar in English is translated as “speaking in favor of” in Highland Totonac, as “praying to God for” in Chicahuaxtla Triqui, and as “pleading with God for” in Huehuetla Tepehua. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
See also intercedes for us with sighs too deep for words and intercede for the saints according to the will of God.
all nations, all the gentiles
The Greek, Latin and Ge’ez that is translated as “all the gentiles” or “all nations” in English is translated as “all people” in Tzeltal, as “all mankind” in Highland Totonac, or “the peoples who are everywhere” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
shown it to them
The Greek in Romans 1:19 that is translated as “shown it to them” in English is translated as “taught this plainly in their hearts” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
apostle, apostles
The Greek term that means “one who is sent off” in its singular form and is usually transliterated as “apostle(s)” in English is (back-) translated in the following ways:
- Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo (Dinė), Copainalá Zoque, Chol, Balanta-Kentohe: “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.)
- Noongar: Moorta Ngany Waangki-Koorl or “People I (Jesus) Send” (source: Warda-Kwabba Luke-Ang)
- 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.)
- Yakan: “commissioned ones” (source: Yakan Back Translation) — note that Scot McKnight in the English The Second Testament (publ. 2023) translates it as commissioners
- Tenango Otomi: “(Jesus’) representatives” (source: Tenango Otomi Back Translation)
- Tsamakko: “ones-who-work-for-Christ” (source: Chris Pluger)
Scot McKnight (in The Second Testament, publ. 2023) translates it into English as commissioner.
In American Sign Language it is translated with a combination of the signs for “following” plus the sign for “authority” to differentiate it from disciple. (Source: Ruth Anna Spooner, Ron Lawer)
“apostles” in American Sign Language, source: Deaf Harbor
In Hungarian Sign Language it is translated with a sign that shows the shape of the beard, based on the common and general visual representation of the apostles. This sign differs from the sign for a beard as used in colloquial language. The sign of the apostle does not originate from a specific biblical verse, but rather from the cultural context and later ecclesiastical tradition. “Do not cut the hair at the sides of your head or clip off the edges of your beard.” Lev 19:27. In the biblical era, wearing a beard was the default social and religious norm among Jewish men. The Apostle Peter is generally depicted with a short, curly, white beard. The Apostle Paul appears with a longer, pointed beard. The Apostle John is an exception, as he was the youngest disciple. In iconography, he is often the only one painted without a beard (as a youth) to emphasize his purity and age (see for instance at Transfiguration (icon)). (Source: Jenjelvi Biblia and HSL Bible Translation Group)
“Apostle” in Hungarian Sign Language (source )
Learn more on Bible Odyssey: The Apostles in Christian Art .
right mind / sound-minded
The Greek that is rendered as “in his right mind” or “sound-minded” in English is translated in the following ways:
- Amganad Ifugao: “his mind had returned”
- Tojolabal: “his heart was sitting down”
- Chicahuaxtla Triqui: “his head was healed”
- Javanese: “with a clear mind again”
- Indonesian: “come to his senses” (source for this and all above: Bratcher / Nida)
- Marathi: “come to his cleanness/purity”
- Ekari: “his thoughts having become right”
- Sranan Tongo: “his intelligence having-become clean again”
- Batak Toba: “having-mind”
- Tae’: “settled his mind”
- Balinese: “settled/fixed” (source for this and five above: Reiling / Swellengrebel)
- Mairasi: “had well-split vision” (source: Enggavoter 2004)
- Noongar: “straight inside his head” (source: Warda-Kwabba Luke-Ang)
- Western Bukidnon Manobo: “his thinking was proper” (source: Western Bukidnon Manobo Back Translation)
- Bariai: “his mind returned back” (source: Bariai Back Translation)
- Kölsch (publ. 2017): “talk reasonable again”
heartless
The Greek that is translated as “heartless” in English is translated as “don’t love their fellows” in Chicahuaxtla Triqui, as “don’t delight in people” in Hopi, and as “didn’t love like people should” in Huehuetla Tepehua. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
full inclusion
The Greek in Romans 11:12 that is translated in English as “full inclusion” or similar is translated as “return to their place” in Isthmus Zapotec, as “be called back by God” in Tzeltal, as “when they believe well” in Central Tarahumara, as “when God reinstates them” in Yatzachi Zapotec, and as “when they again become many who believe” in Chicahuaxtla Triqui. (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)