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).
The Greek 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”
See also end of the age / end of the world.
The Greek that is translated into English as “vain” or “in vain” in English is (back-) translated in various ways:
- Cashibo-Cacataibo: “say I am important, but they do not believe it”
- Kekchí: “has no meaning when they praise me”
- Toraja-Sa’dan, Pamona: “uselessly”
- Copainalá Zoque: “uselessly they remember”
- Farefare: “their religion is their mouth”
- Southern Subanen: “their worship has no meaning”
- Tzotzil: “they say they love me, but this means nothing”
- Southern Bobo Madaré: “they worship me but they do not mean what they say”
- Central Mazahua: “it is of no value that they honor me”
- San Blas Kuna: “their thinking is not in their hearts” (source for this and above: Bratcher / Nida)
- Mairasi: “tribute of theirs for me [which] will-be-on-their-own” (source: Enggavoter 2004)
- Guhu-Samane: “with the front teeth of their mouths they worship me” (“‘In vain’ caused puzzlement [because] why should their efforts to worship God produce no results, try as they may? [But the idiom] ‘with the front teeth of their mouths they worship me’ comes from the picture of one who is making a pretense at eating food, hence their deceit is apparent.’ Source: Ernest L. Richert in Notes on Translation December 1963: p. 4-7; reprinted in The Bible Translator 1965, p. 198ff.)
The Greek that is translated as “astonished” or “amazed” or “marvel” in English is translated in Pwo Karen as “stand up very tall.” (In John 5:20, source: David Clark)
Elsewhere it is translated as “confusing the inside of the head” (Mende), “shiver in the liver” (Uduk, Laka), “to lose one’s heart” (Mískito, Tzotzil), “to shake” (Southern Bobo Madaré), “to be with mouth open” (Panao Huánuco Quechua) (source: Bratcher / Nida), “to stand with your mouth open” (Citak) (source: Stringer 2007, p. 120), “ceasing to think with the heart” (Bulu), or “surprise in the heart” (Yamba) (source for this and one above: W. Reyburn in The Bible Translator 1959, p. 1ff.).
In Mark 5:20 and elsewhere where the astonishment is a response to listening to Jesus, the translation is “listened quietly” in Central Tarahumara, “they forgot listening” (because they were so absorbed in what they heard that they forgot everything else) in San Miguel El Grande Mixtec, “it was considered very strange by them” in Tzeltal (source: Bratcher / Nida), “in glad amazement” (to distinguish it from other kinds of amazement) (Quetzaltepec Mixe) (source: Robert Bascom), or “breath evaporated” (Mairasi) (source: Enngavoter 2004).
The Greek and Hebrew terms that are often translated as “leprosy” in English is translated in Mairasi as “the bad sickness,” since “leprosy is very common in the Mairasi area” (source: Enggavoter 2004).
In Tzotzil the translation is “rotting sickness” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).
See also leprosy healed.
(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 translated with “deny himself” or deny oneself” is according to Bratcher / Nida “without doubt one of the most difficult expressions in all of Mark to translate adequately.” These are many of the (back-) translations:
- Tetelcingo Nahuatl: “to not accept self”
- Amganad Ifugao and South Bolivian Quechua: “to forget self”
- North Alaskan Inupiatun: “to have no regard for oneself”
- Toraja-Sa’dan: “not bother oneself about oneself”
- Huautla Mazatec: “to cover up oneself”
- San Miguel El Grande Mixtec: “to not worship oneself”
- Tzeltal: “to stop doing what one’s own heart wants”
- Western Kanjobal: “to not belong to oneself any longer”
- Yaka: “to let go that which he wants to do himself”
- Cashibo-Cacataibo: “says, I will not do just what I want to do”
- Tzotzil: “to let him say, I do not serve for anything” (in the sense of having no personal value)
- Sapo: “to not do what is passing through his mind”
- Central Mazahua: “to not take constant thought for himself”
- Tabasco Chontal: “to quit what he himself wants”
- Highland Totonac: “to undo one’s own way of thinking”
- Dan: “to put his own things down”
- Kekchí: “to despise himself”
- Kituba: “to refuse himself”
- Javanese: “to turn his back on himself”
- Southern Bobo Madaré: “to disobey himself” (in the sense of denying one’s own wishes)
- Huastec: “to leave himself at the side”
- Chicahuaxtla Triqui: “to leave his own way”
- Loma: “to take his mind out of himself completely”
- Panao Huánuco Quechua: “to say, I do not live for myself”
- Mitla Zapotec: “to say No to oneself” (source for this and all above: Bratcher / Nida)
- Copainalá Zoque: “forgetting self”
- Huallaga Huánuco Quechua: “declaring I do not live for myself” (source: Nida 1952, p. 154)
- Galela: “put self down” (source: Howard Shelden in Kroneman 2004, p. 501)
- Mairasi: “to shuffle out of one’s vision (=forget) everything which is one’s own” (source: Enggavoter 2004)
During the translation of the New Testament into Huixtán Tzotzil, translation consultant Marion Cowan found that questions where the answer is obvious, affirmative rhetorical questions, as well questions raising objections tended to cause confusion among the readers. So these are rendered as simple or emphatic statements.
Accordingly, John 4:35a reads “Thus you say: It still lacks four months to reach the time of harvest, you say.”
Source: Marion Cowan in The Bible Translator 1960, p. 123ff.
The Greek and Hebrew that is translated as “leaven” (or “yeast”) in English is translated in Tzotzil as “the thing that swells the stomach of bread” and in Mairasi “bread cooking ingredient” (source: Enggavoter 2004)
In the occurrences in Mark 8:15 it is translated in Wantoat as “salt.” (Source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
See also leaven (1Cor 5:6).
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, e.g. “good story” (Navajo), “joyful telling” (Tausug), “joyful message” (Toraja-Sa’dan) (source for this and all above: Bratcher / Nida), “message of God” (Shilluk) (source: Nida 1964, p. 237), or cohuen ñoñets or “good news” in Yanesha’ (source: Martha Duff in Holzhausen 1991, p. 11)
Vitaly Voinov tells this story about the translation into Rutul:
“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.”
The Greek that is translated as “in him was life” or similar in English is translated in Shipibo-Conibo as “that Word also caused to live,” in Umiray Dumaget Agta as “he is the one who gives life,” and in Tzotzil (San Andres) as “everything alive lives because of him,” and in Alekano as “he is the father of life.” (Source: M. Larson / B. Moore in Notes on Translation February, 1970, p. 1-125.)