The Greek that is translated as “Jesus loved him” in most English translations is translated as “his heart burned for” in Guerrero Amuzgo, “he hurt in his heart” (Tzeltal), “his heart went away with” (Mitla Zapotec), “his abdomen died for him” (Western Kanjobal), “his thoughts were toward him” (Cashibo-Cacataibo), “put him in his heart” (Toro So Dogon) (source for all above: Bratcher / Nida), “desired his face” (Mairasi) (source: Enggavoter 2004).
See also love (by God).
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 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 “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 “righteous” in this verse is rendered as “did what he should” (Eastern Highland Otomi), “walked straight” (Sayula Popoluca), “was a man with a good heart” (Huichol), “his life was straight” (Southern Bobo Madaré), “was completely good” (San Mateo del Mar Huave) (the translation into San Mateo del Mar Huave does not imply sinless perfection) (source for this and above: Bratcher / Nida), “those who say, ‘I don’t do evil’” (Navajo) (source: Reiling / Swellengrebel).
For other translations of this term see righteous / righteousness.
The Greek that is translated as “you are true” in English is rendered as “you always speak straight words” in Eastern Highland Otomi.
The Greek that is translated with “moved with compassion (or: pity)” in English is translated as “to see someone with sorrow” in Piro, “to suffer with someone” in Huastec, or “one’s mind to be as it were out of one” in Balinese (source: Bratcher / Nida).
The term “compassion” is translated as “cries in the soul” in Shilluk (source: Nida, 1952, p. 132), “has a good stomach” (=”sympathetic”) in Aari (source: Loren Bliese) or “has a big liver” in Una (source: Kroneman 2004, p. 471). In Mairasi it is translated with an emphasized term that is used for “love”: “desiring one’s face so much” (source: Enggavoter 2004).
See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
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).
Many languages have terms for siblings that define whether one is younger or older in relation to another sibling.
Dave Brunn reports this from the translation into Lamogai (see p. 141f. and 181f.):
“Some languages, including Lamogai, have two different words for brother. One means ‘older brother,’ and the other means ‘younger brother.’ In many cases, these languages do not have a generic word that includes both. Relating this to translation, which of the sons of Zebedee do you think was older, James or John? The Bible does not tell us, but there are some clues. The names James and John occur together about twenty times in the New Testament. In every occurrence, James is named first. Since there is not much else to go on, most translators who have faced this issue have considered this to be enough evidence to say James must be the older brother. Here is how we translated this pair of names in Matthew 17:1 in the Lamogai New Testament:
“‘Jems akap ino tikino Jon’ (‘James along-with his younger-brother John’)
“Technically, ‘tikino’ means younger sibling of the same sex and ‘udikino’ older sibling of the same sex. A man would refer to his older brother as ‘udikino’ and his younger brother as ‘tikino.’ And a woman would use the same terms for her older and younger sisters. The term for opposite-sex sibling (either a man to his sister or a woman to her brother) is ‘luku.’ (Source for this paragraph: private communication from Dave Brunn.)”
In the translation into Oaxaca Chontal, the same principle is applied. (Source: Bratcher / Nida 1961)
The Chilcotin translators have tried to circumvent specifying which of the two is older, even though the language also uses age-specific terms for siblings. In Mark 1:19 and Mark 3:17 it says Zebedee beyiqi… (“Zebedee’s sons…”) and therefore avoids stating their respective age. Likewise in Mark 5:37 it says Peter hink´an ˀelhcheliqi James belh John (“Peter and brothers James and John”) (source: Quindel King).
See also Peter (Simon) / Andrew (relative age).
The Greek and Hebrew that are often translated as “miracles” or “miraculous powers” into English are translated as “things which no one has ever seen before” (San Blas Kuna), “thing marveled at” (Tepeuxila Cuicatec), “breathtaking thing” (Ngäbere), “long-necked thing” (referring to the onlookers who stretch their necks to see) (Huautla Mazatec), “sign done by God’s power” (Mossi), “supernatural power” (Javanese), “things that have heaven-strength” (Highland Totonac) (source for all above: Bratcher / Nida), “amazing thing” (Muna) (source: René van den Berg), or “impossible things” (Mairasi) (source: Enggavoter 2004).
See also wonder.
The Greek that is translated as “astonished” in many English version is translated for this verse as “their spirits went straight” (implying the kind of astonishment which accompanies emotional relief) into Tzeltal.
See also amazed / astonished / marvel.
The Greek that is translated as “not worthy” or “not fit” in English is rendered as “I can’t be used to” in Guerrero Amuzgo.