The Greek that is translated in English as “faith comes from what is heard, and what is heard comes through the word of Christ” or similar is translated in Muyuw as “they will preach the talk about Christ, then some will listen and believe” since Muyuw does not allow for verbal nominalization (where a term like “faith” can become a noun from a verb).
The Greek that is translated as “(not worthy to) untie sandals” or similar in English is translated in Awa as “because he is an important one, when he speaks I will be silent” since “the Jewish idea of not being worthy of even removing the sandals of an important person is foreign to Papua New Guinea.”
Other languages express it this way: “I am not worthy to be his servant” (Yatzachi Zapotec), “if unworthy I should even carry his burden, it would not be right” (Alekano), or “I don’t compare with him” (Tenango Otomi). (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
The Greek that is translated as “grace and truth” in English is translated in Fasu as “He gave free big help and true talk.” Like many languages, Fasu does not allow for verbal nominalization where a verb can be turned into a noun.
Shipibo-Conibo translates it as “only having good thought, only having true words.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
See also grace.
When in the Greek text Thomas is also referred to with a term that is translated in English as “Twin,” it was dropped for the Siane translation because it was found that the word had a bad connotation for the Siane and it was not important for the understanding of the story.
The Greek that is translated as “for the grace of God has appeared, bringing salvation to all” or similar in English is translated in Wahgi as “God saying like this, ‘I desire to save without reward all people,’ sent Christ.” Like many languages, Wahgi not allow for verbal nominalization where a verb can be turned into a noun.
See also grace.
The Greek that is translated as “hemorrhage stopped” or “made well” in English was translated in Kalam with the regularly used expression “it was dried up.” (Source: Deibler / Taylor 1977, p. 1075.)
In many languages, “events which are implied in a chronological sequence need to be inserted in the translation. Acts 10:48 states, ‘he commanded them to be baptized . . . then they asked him to remain for some days;’ in Wahgi the additional actions ‘so they baptized them’ and ‘so Peter stayed with them’ had to be added so the readers would know both actions actually occurred.”
In many languages, “events which are implied in a chronological sequence need to be inserted in the translation (…) In Acts 1:4 Jesus says, ‘Do not leave Jerusalem , but wait . . . ‘; in Gadsup the words ‘and then go’ were added at the end, otherwise the readers will think the injunction was never to leave.”
“In Angal Heneng there are three different forms of the verb depending on involvement of speaker and hearer in the action, and all three are illustrated in Luke 10:18-19. When Jesus says, ‘I saw Satan fall,’ it is assumed that the speaker [Jesus] saw the action and the hearers didn’t, and the form of the verb indicates such. When Jesus continues and says ‘I have given you power [or: authority],’ the form used indicates that both speaker and hearers were together when the action occurred. But on the verb of the clause expressing ‘Jesus said to them,’ a third form is used which indicates that neither the writer (Luke) nor the addressee (Theophilus) were there at the time the incident occurred.” (Source: Deibler / Taylor 1977, p. 1076.)