Sabbath day’s journey (Acts 1:12)

The Greek that is translated as “Sabbath day’s journey” in English is translated in Elhomwe as “nearly one kilometer,” which was all you can travel on the Sabbath. (Source: project-specific translation notes in Paratext)

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as der nicht weiter von der Stadt entfernt ist, als man am Sabbat gehen kann or “which is no further away from the city than you can walk on the Sabbath.”

About the early translation efforts into Kankanaey, J.B. Newman (2018, p. 82f.) tells this story about her husband Barclay Newman in 1968:

“Barclay and his family had been living in the Philippines for only a short time, when he had a request from a Wycliffe missionary translator to come to a tribal group of people living in the interior hill country near Baguio in the Philippines. The translator knew the language and was working on a translation of the New Testament for this group of people who had never had even a part of the Bible translated into their language.

“‘Barclay recalls that late in the afternoon, after a full day’s work with the translator, he was standing outside, watching a tribal man cooking something on a small fire. The Wycliffe translator was also watching, and as she and Barclay conversed about the days’ translation questions, Barclay asked her, ‘How did you translate Acts 1.12 where the Scripture , ‘The Mount of Olives that was about a Sabbath Day’s journey from Jerusalem?’’

“The translator explained to Barclay that she and her colleague had translated this as, ‘The Mount of Olives that is as far from Jerusalem as can walk on a day of rest.’

“Barclay looked intently at the translator, who then asked, ‘That doesn’t get it, does it?’

“He explained, ‘The phrase goes back to the time of Moses, when the Israelites were living in the desert. In New Testament times it had come to be used as a measurement of distance.’ Then Barclay asked the translator how the people of this tribe measured distance? ‘Do they use miles or kilometers? If so, you could translate either ‘about half a mile’ or ‘about a kilometer.’ Or if they use time to measure distance, you could say ‘about a twenty or thirty-minute walk.’’

“The old squatting gentleman – more naked than not – continued to cook his meat on the small fire. The translator discussed the problem in the old man’s language and finally decided to translate the verse as, ‘The Mount of Olives that is as far from Jerusalem as you can walk in the time that it takes a pot of bananas to cook.’

“Barclay wanted to be very exacting and correct before he agreed to this method of measuring distance, so he asked the translator to inquire of the old tribal man if he meant a big pot of bananas or a small pot of bananas? She repeated Barclay’s question, and the old man’s brown, shriveled up face broke into a wide grin. Then he replied, ‘Any fool – even a white man – ought to know that if you have a big bunch of bananas to cook, you build a big fire and use a big pot, and if you have a small amount of bananas to cook, you build a small fire and use a small pot. It always takes the same amount of time to cook a pot of bananas. Anyone should know that.’

“The translator confirmed that this was true, because she and the other missionary lady who lived and worked with her in the village would go out for a walk each evening while the bananas were cooking, and it always took about the same amount of time, whether it was a big pot or a small pot.”

See also Translation commentary on Acts 1:12.

not on talk but on power

The Greek in 1 Corinthians 4:20 that is translated “not on talk but on power” or similar in English is translated with a alliteration in the Spanish Biblia Dios Habla Hoy (“no es cuestión de palabras, sino de poder“) and the French Parole de Vie (“pas une affaire de paroles mais de puissance“). An early version of the German Gute Nachricht also had an alliteration with “Wort” and “Wirkung” (source: Barclay Newman in The Bible Translator 1978, p. 225ff. )

kingdom (of God / heaven)

The German Good News Bible (Die Bibel im heutigen Deutsch) (1st edition: 1968, latest edition: 2018) 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 — for a longer exposition, see Rudolf Kassühlke in The Bible Translator 1974, p. 236ff. )

The respective translation choice in that German translation:

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)
  • 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 (Dinė): “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)
  • Kâte: uucmaŋ, “a parabolic expression actually denoting the leaves of the breadfruit tree closing around the fruit to protect it (see here ).”
  • Yagaria: Souve beite’na, lit. “Lord- (orig. war chief) being” (source for this and above: Renck, p. 104)
  • 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.)
  • Lalana Chinantec: “how God is the boss of people’s hearts”
  • Chichimeca-Jonaz: “God rules as chief”
  • Chuj: “everything which is in God’s hand” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Kamo: kuu le Yamba: “kingdom of God” / kuu le Yamba: “kingdom of heaven.” Yamba can mean either “sky/heaven” or “God” and they distinguish between the two meanings by capitalization. The word kuu is an abstract noun meaning “rule/reign.” (source: David Frank)

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)

In Q’anjob’al, the translators stumbled on an additional difficulty. Newberry and Kittie Cox (in The Bible Translator 1950, p. 91ff. ) explain: “‘The kingdom of God’ may be translated ‘where God supervises’ (or literally ‘guards’). However, in Mark 10:15 and Luke 18:17 it is not possible to speak of ‘receiving the kingdom of God,’ for this would imply that one simply takes over the responsibility for guarding God’s country while He rests. Accordingly, the translation is adapted to meet the cultural and linguistic requirements of the language by the form ‘receive God as king.’

In British Sign Language it is translation with a sign that combines the signs for “God” and “rule.” (Source: Anna Smith)


“Kingdom of God” in British Sign Language (source: Christian BSL, used with permission)

The artist Willy Wiedmann envisioned Jesus foretelling the kingdom of God like this:

Click here to see the image in higher resolution. Image taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here . For other images of Willy Wiedmann paintings in TIPs, see here.

See also your kingdom come and kingdom of God (Japanese honorifics).

Learn more on Bible Odyssey: Kingdom of God, Kingdom of Heaven .

truth

The Greek, Latin and Hebrew that is usually translated in English as “truth” is translated in Luchazi with vusunga: “the quality of being straight” (source: E. Pearson in The Bible Translator 1954, p. 160ff. ), in Obolo as atikọ or “good/correct talk” (source: Enene Enene), and in Ekari as maakodo bokouto or “enormous truth” (esp. in John 14:6 and 17; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).

The translation committee of the Malay “Good News Bible” (Alkitab Berita Baik, see here ) wrestled with the translation of “truth” in the Gospel of John (for more information click or tap here):

“Our Malay Committee also concluded that ‘truth’ as used in the Gospel of John was used either of God himself, or of God’s revelation of himself, or in an extended sense as a reference to those who had responded to God’s self-disclosure. In John 8:32 the New Malay translation reads ‘You will know the truth about God, and the truth about God will make you free.’ In John 8:44 this meaning is brought out by translating, ‘He has never been on the side of God, because there is no truth in him.’ Accordingly Jesus ‘tells the truth about God’ in 8:45, 46 (see also 16:7 and 8:37a). Then, ‘I am the way, the truth, and the life’ becomes ‘I am the one who leads men to God, the one who reveals who and what God is, and the one who gives men life.” At 3:21 the translation reads ” … whoever obeys the truth, that is God himself, comes to the light …’; 16:13a appears as ‘he will lead you into the full truth about God’; and in 18:37 Jesus affirms ‘I came into the world to reveal the truth about God, and whoever obeys God listens to me.’ On this basis also 1:14 was translated ‘we saw his glory, the glory which he had as the Father’s only Son. Through him God has completely revealed himself (truth) and his love for us (grace)’; and 1:17 appears as ‘God gave the law through Moses; but through Jesus Christ he has completely revealed himself (truth) and his love for us (grace).'” (Source: Barclay Newman in The Bible Translator 1974, p. 432ff. )

Helen Evans (in The Bible Translator 1954, p. 40ff. ) tells of the translation into Kui which usually is “true-thing.” In some instances however, such as in the second part of John 17:17 (“your word is truth” in English), the use of “true-thing” indicated that there might be other occasions when it’s not true, so here the translation was a a form of “pure, holy.”

Scriptures Plain & Simple (Luke 23:26-43)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Luke 23:26-43:

As Jesus was being led away,
some soldiers grabbed a man named Simon Cyrene,
       who was on his way home from the fields —
they put the cross on his shoulders,
       and forced him to drag it behind Jesus.

A large crowd was following along,
among them some women,
       weeping and wailing for him.

Jesus turned toward the women and said:

       “Cry for yourselves, not for me, women of Jerusalem!
       Someday everyone will agree,
              ‘It’s better to be barren than blest with children.’
       If sparks ignite so quickly when someone is innocent,
              a volcano will surely erupt when the nation rebels,
       causing people to beg for mountains and hills
              to rush to their rescue.”

Two criminals were led out to be executed with Jesus,
and when they reached the place called “Skull,”
       each of them was nailed to a cross,
              with Jesus in between.

“Father,” prayed Jesus, “forgive these people —
       they don’t know what they’re doing.”

While the crowd was stunned and staring at the spectacle,
the soldiers gambled for his garments,
       as their leaders hurled spiteful insults,
“He saved others! If he’s God’s Favorite,
       then let him save himself.”

“So you’re king of this nation,” mocked the soldiers,
       offering Jesus a goblet of wine. “Ok, save yourself!”

On the cross above Jesus was posted a sign:
       “Here Hangs Your National Hero!”

One of the dying criminals also insulted Jesus,
       “Aren’t you God’s Favorite? Save yourself and us!”

The other criminal replied with a sharp rebuttal,
“Don’t you fear God? This man’s innocent,
       but we’re guilty as sin.”
Then turning to Jesus, he said,
       “Remember me when you come into power!”

“Today you’ll be with me in paradise,”
       Jesus assured the man.

Scriptures Plain & Simple (Luke 22:14-23)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Luke 22:14-23:

The time had now come to slaughter lambs for Passover,
so Jesus sent Peter and John
       to make preparations for the meal.

“Where do you want us to do this?” they asked.

Jesus replied:
       “As you enter the city, you’ll meet a man
              carrying a jug of water.
       Follow him into the house and say to the owner,
              ‘Our teacher sent us to find out where he can eat
              the Passover meal with his closest friends.’
       The owner will take you upstairs and show you
              a large room ready for you to use.
       Prepare the meal there.”

Peter and John left, and they found everything
precisely as Jesus had indicated,
       so they did exactly as he had instructed.

When it was supper time, Jesus said,
“I’ve really wanted to eat this Passover meal
       with you before I suffer.
It will be the last one I eat
before the Celebration Supper
       in the Ultimate Kingdom.”

Jesus took a cup of wine in his hands,
and after giving thanks to God, he said,
       “Take this wine and share it with each other.
I’ll drink no more wine before the Celebration Supper
       in the Ultimate Kingdom.”

Jesus then took some bread in his hands,
and after giving thanks to God,
       he broke the bread and passed it around.
Then he said, “This is my body offered for you.
       Eat this and remember me!”

After the meal, Jesus took another cup of wine
in his hands and said, “This is my blood
       poured out for you, and with it
       God makes his new agreement.
Here at the table is the one who will betray me!
I’ll die as God intends,
       but it will be terrible for my betrayer.”

The followers started arguing
       about who would do such a thing.

Scriptures Plain & Simple (Luke 10:1-12)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Luke 10:1-12:

Later the Lord chose seventy-two other followers
and sent them out two by two to every town and village
       that he intended to visit. He said to them:

       “So many crops in the field, and so few workers!
              Pray for the Lord of the harvest to send more workers.
       Now go, and remember I’m sending you out
              like lambs among hungry wolves.
       Take only the clothes you absolutely need,
              and don’t waste time just hanging loose!
       Ask God’s blessing upon every home
              where you are welcomed,
              but withhold it where you are rejected.
       Stay with the first family that invites you,
       eating and drinking whatever they provide,
              without moving from place to place.
       Remember you are worth what you receive,
              if you work really hard.

       “When a town welcomes you, heal their sick and say,
              ‘The Ultimate Kingdom will soon be here!’
       But when a town rejects you,
              stand on the top of a soap box and shout,
       ‘This is your final warning!
              The Ultimate Kingdom will soon be here!’

       “My followers, I tell you now
       that no town will be judged more harshly
              than those that reject you!”