The Greek that is translated as “brothers and fathers” in English is translated in Purari as “younger and older brothers.” (Source: David Clark)
In Teutila Cuicatec it is “all of you, officials of our nation and my brothers,” in Isthmus Mixe “old men and brothers (according to order of respect), in Lalana Chinantec “companions, men,” in Eastern Highland Otomi “you men, fathers,” in Chichimeca-Jonaz “you who are our relatives, and you whom I made my fathers,” in Highland Popoluca “my older uncles,” and in Rincón Zapotec “elders and brothers.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “first fruits of his creatures” or similar in English is translates in Central Mazahua as “first of his people,” in Yatzachi Zapotec as “the first harvest which they gather to give to God,” or in Rincón Zapotec as “a first harvest of all that which God himself made.”
(Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
The Greek that is translated into English as “gnashed their teeth” or “ground their teeth” is translated in Pwo Karen as “their eyes were green/blue with anger” (source: David Clark), in Yao as “they had itchy teeth” (“meaning they very anxious to destroy him”) (source: Nida / Reyburn, p. 56), in Estado de México Otomi as “gnashed their teeth at him to show anger” (to specify their emotion) (source: John Beekman in Notes on Translation, March 1965, p. 2ff.), in Coatlán Mixe as “ground their teeth in anger like wild hogs,” and in Rincón Zapotec as “showed their teeth (like a dog) because of their anger” (source for this and before: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
In Coatlán Mixe it is translated as “ground their teeth (in anger) like wild hogs and in Rincón Zapotec as “showed their teeth (like a dog).” (Source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
See also gnashing of teeth.
The Greek that is translated as “the perfect law, the law of liberty” or similar in English is translated in Central Mazahua as “God has set us free so that we are able to obey his word,” in Rincón Zapotec as “the law of God which is perfect and is able to cause us to be saved,” in Mezquital Otomi as “God’s new word frees us in order that our life will be good,” and in Eastern Highland Otomi as “the new word which is like a law strengthens our hearts so that with pleasure we will obey it.”
(Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
The Greek that is translated as “tongues as of fire” or similar in English is translated as “it was seen like little fires” in Eastern Highland Otomi, “like little balls of fire” in Rincón Zapotec, and as “little things like points of fire” in Highland Popoluca. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “(small) rudder” in English is translated in Yatzachi Zapotec as “(a small) stick,” in Mezquital Otomi as “a (little) metal,” in Rincón Zapotec as “(little) wooden hand” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.), in Eastern Highland Otomi as “thing that is in the water that steers the boat,” in Teutila Cuicatec as “paddle that steered the ship” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and in Tetelcingo Nahuatl as “board to steer” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).
See also ship and anchor.
The Greek that is translated as “author of life” in English is translated as “the one who give eternal life” in Rincón Zapotec, as “the one who gave us (incl.) our life” in Chichimeca-Jonaz, as “the Lord that gives life” in Eastern Highland Otomi, as “him who causes us to live” in Morelos Nahuatl, as “that man who has caused everything to be that there is” in San Mateo del Mar Huave, or as “gives life to people” Tepeuxila Cuicatec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “every species of beast and bird, of reptile and sea creature” in English is translated in Rincón Zapotec as “every animal of the field which walks on the earth, and every winged animal and the snakes dragging their stomachs on the earth and also every animal in the sea.” (Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
See also birds or four-footed animals or reptiles.
The Greek and Hebrew that is translated as “holy ground” is tranlated as “you are before me and I am good” in Morelos Nahuatl and “where I myself am and I am God” in Rincón Zapotec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is translated as “justify” in English is translated into Tzotzil in two different ways. One of those is with Lec xij’ilatotic yu’un Dios ta sventa ti ta xc’ot ta o’ntonal ta xch’unel ti Jesucristoe (“we are seen well by God because of our faith in Jesus Christ”) (source: Aeilts, p. 118) and the other is “God sees as righteous” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
Other (back-) translations include:
- Bilua: “straigthened” (Rom 3:20: “Nobody can be straightened in God’s presence…”) (source: Carl Gross) (see also: righteous)
- Western Highland Purepecha: “he sees him with the goodness of his Son” (“justification”)
- Highland Puebla Nahuatl: “heart-straightening”
- Western Kanjobal: “having a straight soul” (source for this and two above: Nida 1952, p. 145)
- Central Mazahua: “no longer carrying sin in God’s estimation.”
- Rincón Zapotec: “come out good before God”
- Guhu-Samane: “God called one right” (source for this and two above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
- Mairasi: “already straight: completely clean” (source: Enggavoter 2004)
- Uma: “straight in God’s sight” (Source: Uma back-translation)
- Yakan: “be reckoned straight/righteous by God” (Source: Yakan Back Translation)
- Ekari: “maa nigajawii (“deem us right through favor”) (source: Marion Source in The Bible Translator 1963, p. 37f.)
- Tzeltal: “exonerated us of our sin in God’s sight” (source: Marianna C. Slocum in The Bible Translator 1958, p. 49f.)
- Kwara’ae: “regard as righteous” (source: Norman Deck in The Bible Translator 1963, p. 34ff.)
- Manikion: “heart sits next to Jesus” (source: Daud Soesilo)
- Obolo: ben itip-oyerebet isan̄a: “take away condemnation” (source: Enene Enene)
- Kui: “to obtain release to become a righteous person” (source: Helen Evans in The Bible Translator 1954, p. 40ff.)
- Highland Totonac: “make free”
- Sayula Popoluca: “call righteous”
- Isthmus Zapotec: “clean hearts”
- Central Tarahumara: “make people to be right-doing”
- Tzeltal: “straighten heart” (Source for this and two above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Warao: “straighten obonja.” Obonja is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. See other occurrences of Obojona in the Warao New Testament.)
The Greek that is typically translated as “peaceable” in English is translated in a variety of ways:
(Source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
See also peace (absence of conflict).
The Greek that is translated as “living oracles” or “living words” or similar in English is translated in the following ways: