Copainalá Zoque

vain (worship)

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.)

hypocrite

(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)

The Greek and Hebrew terms that are translated as “hypocrite” in English typically have a counterpart in most languages. According to Bratcher / Nida (1961, p. 225), they can be categorized into the following categories:

those which employ some concept of “two” or “double”
those which make use of some expression of “mouth” or “speaking”
those which are based upon some special cultural feature
those which employ a non-metaphorical phrase

Following is a list of (back-) translations from some languages:

Highland Totonac, Huautla Mazatec, Lacandon, Cuicatec, Highland Puebla Nahuatl: “two faced”
Obolo: ebi isi iba: “double-faced person” (source: Enene Enene)
Tzeltal, Chol: “two hearts”
Pame: “two mouths”
San Miguel El Grande Mixtec: “two heads”
Kekchí: “two sides”
Shipibo-Conibo: “double (or “forked”) tongue”
Eastern Highland Otomi: “double talk”
Huehuetla Tepehua: “to talk false”
Copainalá Zoque: “to lie-act”
Kituba, Amganad Ifugao, Chuukese: “to lie”
Toraja-Sa’dan: “someone whose lips are fair” (i.e. “gracious”)
Mossi: “to have a sweet mouth”
Mazahua: “to have a swollen mouth” (from too much speaking)
Tai Dam: “to have a straight mouth and a crooked heart”
Kongo: “the bitterness of white” (an idiom based on the fact that white-wash looks nice but tastes bitter)
Malagasy: “to spread a clean carpet” (an expression used in Madagascar to describe one who covers up the dirt of an unswept floor just before the arrival of guests)
Zanaki: “those who make themselves out to be good”
Tetelcingo Nahuatl: “those who deceive” (this and all examples above acc. to Bratcher / Nida 1961, p. 225)
Kafa: “one who makes as if his belly is clean” (source: Loren Bliese)
Agatu: ɔcɛ gigbefu — “disguised person acting a part” (source: Mackay, The Bible Translator 1962, 211f)
Mairasi: “deceiver person” (source: Enggavoter 2004)
Bauzi: “good on top person” (source: David Briley in Kroneman (2004), p. 502)

Kingdom (of God / heaven)

The German Good News Bible (Die Bibel im heutigen Deutsch) (1st edition: 1968, 2nd edition: 1982, 3rd edition: 1997) says this about the translation of the Greek expressions that in English are often translated as “kingdom of God” or “kingdom of heaven” respectively:

“An example for how a term evolved is the rendering of ‘heavenly kingdom’ or ‘kingdom of God.’ A verbatim translation will be misunderstood by most readers today: as if it talks about a kingdom that is located in heaven, when in reality it refers in the Bible to God being the ruler, to that area in which that rule has been realized and everything that human beings can expect because of that. Dependent on the context, the term is therefore translated differently in this present version: When it focuses on the presence of God’s kingdom it is rendered as ‘God establishes his rule’ (‘Gott richtet seine Herrschaft auf’), when the focus is on the future it is translated as ‘Once God finalizes his creation (or ‘work’) . . . ‘ (‘Wenn Gott sein Werk vollendet . . .’), and when the focus is on that finished creation it is ‘God’s new world’ (‘Gottes neue Welt’).” (p. 299)

The respective translation choice in that German translation:

Daud Soesilo writes this about the translation of those terms in the Malay translation:

In the New Testament [of the Revised Malay Translation (Alkitab Berita Baik, 1996)] “the Kingdom of God/Heaven” does not refer primarily to a region, or place, or to a political or national territory.
The meaning of “kingdom” is fundamentally that of “sovereignty” or “rule.” Since the primary idea is that of kingship, kingly rule, or sovereignty of God, rather than of the sphere or realm in which his rule operates, the sense of this term should be expressed in translation as “kingly rule,” “reign,” or “sovereignty,” rather than by the literal “kingdom.” The most common literal translation of the term “Kingdom of God” in Malay is “Kerajaan Allah.” “Kerajaan Syurga” is used for its variant “Kingdom of Heaven.” However, careful linguistic analysis of the meaning and usage of the term “kerajaan” “kingdom” shows that when it is unmarked it carries the following components:

a territory

in which a king rules

his people

Thus the expressions “Kerajaan Allah” and “Kerajaan Syurga” have primarily a territorial sense, rather than expressing the idea of “kingly rule.” This means, then, that we should consider replacing the literal renderings “Kerajaan Allah/Syurga” with expressions that are better able to give the New Testament meaning of “he basileia tau theou,” as expressed in the following components:

God’s kingly rule, including his activity in bringing about his rule in this world

the people God rules over, in particular those who accept his rule in their lives,

the situation in which God rules completely, which is the consummation of God’s activity of bringing about God’s rule. (This is the situation which the German Common Language Bible “Die Gute Nachricht” translates as “God’s New World.” From one point of view, however, this use of the expression is the one that relates most closely to the “territory” sense mentioned above.)

The Malay translation team has tried to render the expression “he basileia tou theou” faithfully and meaningfully according to the main focus in each context in which it occurs. However, to help readers who are looking for the formal features of the term, we have added footnotes that give a literal rendering. (Source: Daud Soesilo in The Bible Translator 2001, p. 239ff.)

(See also Barclay Newman in: The Bible Translator 1974, p. 401ff.)

Likewise in the Gurung translation the term was also, depending on context, rendered in four different ways:

God’s power at work in the world,
the personal response to God, in obedience and receiving blessing,
God’s future open ruling of the world,
the ultimate blessings of God’s rule in heaven.

(Source: Warren Glover in The Bible Translator 1978, p. 231ff. — here you can also find a comprehensive list of examples where which translation was applied.)

Following is a list of (back-) translations from other languages:

Tzeltal: “persons like these will reach God’s government” (as in Mark 10:14 and Luke 18:16: “the Kingdom of God belongs to those”) or “the jurisdiction of God” (in the sense of where God has the authority)
Western Kanjobal: “receive God as king”
Copainalá Zoque: “like God to rule over”
San Miguel El Grande Mixtec: “agree to God reigning over”
Kekchí: “power (or authority) of God”
Laka: “God’s commanding”
Javanese: “the rule of God”
Huave: “where God rules”
Huastec: “God as ruler”
San Blas Kuna: “God’s government”
Navajo: “what God has charge of”
Sayula Popoluca: “to have God rule over”
Tzotzil: “to have God as chief”
Highland Puebla Nahuatl: “the leadership of God”
Wayuu: “where God is chief” (this and examples above in Bratcher / Nida)
Fuyug “God’s clan”
Mono: “sana lala’aha nang” – “area of chiefly rule”
Martu Wangka: “The Father looks after his own relatives” (source for this and the two preceding: Carl Gross)
Caribbean Javanese: Kratoné Allah (“God’s seat (of a king)”)
Sranan Tongo: Tiri fur Gado (“the Ruling of God”) or Kownukondre fur Gado (“King’s land of God”)
Eastern Maroon Creole: A Nyun Tii fu Massa Gadu / Saramaccan: Di Njunjun Tii u Gadu (both: “the New ruling of God”) (source for this and 2 above: Jabini 2015)

Umiray Dumaget Agta: “protectorate of God” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

In Mairasi, a language “where people would rather say something in a new way than in an old way,” there are a number of translations, including “Great Above One’s (=God) rule,” “His power,” “His control,” or “His place of authority/power.” (Source: Enggavoter 2004)

deny oneself

(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”
Inupiaq: “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)

preach

The Greek terms that are translated into English as “preach” are regularly rendered into Aari as “speaking the word of salvation.” (Source: Loren Bliese)

Other languages (back-) translate it in the following manner:

Chinese: “chuandao 傳道” (“to hand down the Way (or: the Logos)”)
Kekchí: “declare the word”
Kpelle “speak God’s word”
Tzeltal: “he explains, they hear” (“the goal of all preachers”)
Copainalá Zoque: “a preacher is ‘one who speaks-scatters'” (a figure based on the scattering of seed in the process of sowing) (source for this and above: Bratcher / Nida)
Shilluk: “declare the word of of God.” (source: Nida 1964, p. 237)

In Luang it is translated with different shades of meaning:

For Acts 9:20, 10:42: “nakotnohora”: “talk about” (“The generic term for preaching.”)
For Acts 8:4, 8:5, 8:25: “rodkiota-ralde’etnohora” — “bring words, give news about.” (“This term is used when the preacher is moving from place to place to preach.”)

Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.

as numerous as the sand on the seashore

The Greek and Hebrew that is translated as “as numerous as the sand on the seashore” or “as numerous as the sand by the sea” in English is translated in Bauzi as “as many like the tree flowers of the jungle” (source: David Briley in Kroneman 2004, p. 539), in Afar translated as mari mangah arrooqih gide akkuk yeneeniih: “are as numerous as gravel” or loowo sinni: “not countable” (source: Loren Bliese), in Angal Heneng as “like the hairs on a dog” (Source: Deibler / Taylor 1977, p. 1077), and in Copainalá Zoque as “their number is like ants” (source: John Beekman in Notes on Translation, March 1965, p. 2ff.).

apostle, apostles

The Greek term that is translated as “apostle(s)” in English is (back-) translated in the following ways:

Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo, 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)

insulted him and shook their heads

The Greek that is translated as “(they) insulted him and shook their heads” in English is translated in Dobel with the culturally equivalent “(they) continuously bit their lips at him and abused him.”

In Nüpode Huitoto “shake their heads” is translated with the cultural equivalent “stick out their chins” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.) in Chol with “spitting on the ground,” and in Copainalá Zoque with “clapping the hands” (source: John Beekman in Notes on Translation, March 1965), p. 2ff.).

not partial to any

The Greek that is often translated as “(you are) not partial to any” into English is translated as “you do not look at what is on the surface” into Shipibo-Conibo) and “you do not just see a man’s face” into Copainalá Zoque (source: Bratcher / Nida).

In Gumuz it is translated as “you do not look into face of men” (= do not make people bigger) (source: Loren Bliese).

hardness of heart

The Greek that is translated as “hardness of heart” in English is translated as “large heart” into San Mateo Del Mar Huave, “tightness of heart” in Shilluk, “blind in their thoughts” in Copainalá Zoque, “hard heads” in Chicahuaxtla Triqui, “ears without holes” in Shipibo-Conibo and “do not have pain in their heart” in both Tzotzil and Tzeltal.

adjure (by God), implore (by God)

The Greek that is translated into English as “(I) implore (or: adjure) (you) by God” is translated as “tell you before God” (Copainalá Zoque), “ask in front of God” (Huautla Mazatec) “ask you by God” (Eastern Highland Otomi), “ask you in God’s presence” (Southern Subanen), “I swear, calling on the name of God, requesting you” (Toraja-Sa’dan), “I want your oath by God” (Indonesian), “will assure me by using a curse on yourself calling on the name of God” (Pamona), and “ask you; God has seen it” (Tzotzil).

become one flesh

The Greek and Hebrew that is often translated into English as “(the two) shall become one flesh” is translated as “become just one” in Copainalá Zoque and San Mateo del Mar Huave or with existing idiomatic equivalents such as “become one blood” in Mitla Zapotec, “become the complement of each other’s spirit” in Tzeltal (source for this and above Bratcher / Nida), or “tie with wife as one, so that they tie one insides” in Luang (source: Kathy and Mark Taber in Kroneman (2004), p. 539).