together / with one accord

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The Greek that is translated as “together” or “with one accord” in English is translated in Yamba and Bulu as “(with) one heart.” (Source: W. Reyburn in The Bible Translator 1959, p. 1ff. )

In Enlhet it is translated as “their innermosts did not go past each other.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )

Following are some other translations:

See also Seat of the Mind / Seat of Emotions.

brothers and fathers

The Greek in Acts 7:2 that is translated as “brothers and fathers” in English is translated in various ways:

  • Purari: “younger and older brothers” (source: David Clark)
  • Mairasi: “fathers, friends, in-laws & all” (source: Enggavoter 2004)
  • Bariai: “companions and elders” (source: Bariai Back Translation)
  • Teutila Cuicatec: “all of you, officials of our nation and my brothers”
  • Isthmus Mixe: “old men and brothers” (according to order of respect)
  • Lalana Chinantec “companions, men”
  • Eastern Highland Otomi: “you men, fathers”
  • Chichimeca-Jonaz: “you who are our relatives, and you whom I made my fathers”
  • Highland Popoluca: “my older uncles”
  • Rincón Zapotec: “elders and brothers” (source for this and six above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)

See also brothers and fathers.

wherever the corpse is there the vultures will gather

The Greek that is translated as “wherever the corpse is, there the vultures will gather” or similar in English is translated in Mairasi a lot more specific as “if you see the mother of flocks of corpse-eating birds, Long-tailed Buzzard, Grey-faced Buzzard, White-breasted sea Eagle, or Brahminy Kite, then there is something dead and rotting, a dead person’s body, or a dead wilderness animal is over there.” (Aij ner nenem naa, tuao, iamba, sende fut namba in netomwan andani, orom umburu joet tan, nere neavo, sas warenar joetnyaa fovar atat.)

In Tangoa, a cultural substitute is used: “When you see the flying foxes flying to one location, you know that there is a ripe mango tree there” (Vara ko hite na karai la lo avu vano hin te jara, o pa levosahia vara te pahai mo mena atu.). A footnote explains in that translation that “when the last days come close, and people see all these things happening, they can be sure that it won’t be long before the Son of Man appears on the earth.” (Source: Ross McKerras)

In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as “wherever there is carrion, the vultures will gather in the blink of an eye (blitzschnell).”

love (for God)

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Nida (1952, p. 125ff.) reports on different translation of the Greek and Hebrew terms that are translated as “love” when referring to loving God:

“The Toro So Dogon people on the edge of the Sahara in French West Africa speak of ‘love for God’ as ‘put God in our hearts.’ This does not mean that God can be contained wholly within the heart of a man, but the Eternal does live within the hearts of men by His Holy Spirit, and it is only love which prompts the soul to ‘put God in the heart.’

“The Mitla Zapotec Indians, nestled in the mountains of Oaxaca, Mexico, describe ‘love’ in almost opposite words. Instead of putting God into one’s own heart, they say, ‘my heart goes away with God.’ Both the Toro So Dogon and the Zapotecs are right. There is a sense in which God dwells within us, and there is also a sense in which our hearts are no longer our own. They belong to Him, and the object of affection is not here on earth, but as pilgrims with no certain abiding place we long for that fuller fellowship of heaven itself.

“The Uduks seem to take a rather superficial view of love, for they speak of it as ‘good to the eye.’ But we must not judge spiritual insight or capacity purely on the basis of idioms. Furthermore, there is a sense in which this idiom is quite correct. In fact the Greek term agapé, which is used primarily with the meaning of love of God and of the Christian community, means essentially ‘to appreciate the worth and value of something.’ It is not primarily the love which arises from association and comradeship (this is philé), but it defines that aspect of love which prompted God to love us when there was no essential worth or value in us, except as we could be remade in the image of His Son. Furthermore, it is the love which must prompt us to see in men and women, still unclaimed for Jesus Christ, that which God can do by the working of His Spirit. This is the love which rises higher than personal interests and goes deeper than sentimental attachment. This is the basis of the communion of the saints.

“Love may sometimes be described in strong, powerful terms. The Miskitos of the swampy coasts of eastern Nicaragua and Honduras say that ‘love’ is ‘pain of the heart.’ There are joys which become so intense that they seem to hurt, and there is love which so dominates the soul that its closest emotion seems to be pain. The Tzotzils, living in the cloud-swept mountains of Chiapas in southern Mexico, describe love in almost the same way as the Miskitos. They say it is ‘to hurt in the heart.’ (…) [See also pain-love]

“The Q’anjob’al Indians of northern Guatemala have gone even a step further. They describe love as ‘my soul dies.’ Love is such that, without experiencing the joy of union with the object of our love, there is a real sense in which ‘the soul dies.’ A man who loves God according to the Conob idiom would say ‘my soul dies for God.’ This not only describes the powerful emotion felt by the one who loves, but it should imply a related truth—namely, that in true love there is no room for self. The man who loves God must die to self. True love is of all emotions the most unselfish, for it does not look out for self but for others. False love seeks to possess; true love seeks to be possessed. False love leads to cancerous jealousy; true love leads to a life-giving ministry.” (Source: Nida 1952)

In Mairasi, the term that is used for love for God, by God and for people is the same: “desire one’s face” (source: Enggavoter 2004), likewise in Ogea, where the word for “love” is “die for someone” (source: Sandi Colburn in Holzhausen 1991, p. 22).

exchanged natural relations for unnatural

The Greek in Romans 1:26 that is translated as “exchanged natural relations for unnatural” or similar in English is translated as

  • “stop their work with men and begin to do wrong things with one another” in Hopi
  • “women no longer did as women do but rather knew each other” in Isthmus Zapotec
  • “changed their lives. They didn’t live with a man. Among themselves they sinned against each other” in Huehuetla Tepehua
  • “even the women, one with another, strangely doing evil” in Central Tarahumara
  • “lay down with other women as they should not do” in Yatzachi Zapotec (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • “women no longer put their throat on [pay attention to; have affection for], with the result that they even women stimulate each other’s genitalia” in Mairasi (source: Enggavoter 2004)
  • “women became lesbian and exchanged the natural sexual relationships with unnatural ones” in he German New Testament translation by Berger / Nord (publ. 1999)
  • “women even left their husbands and married each other” in Kupsabiny (source: Kupsabiny Back Translation)

    • See also complete verse (Romans 1:26).

implore (you by God)

The Greek in Mark 5:7 that is translated into English as “(I) implore (or: adjure) (you) by God” is translated as:

See also implore / beg.

fringe, tzitzvit

The Hebrew and Greek that is translated as “fringe” or “tzitzit” in many English translations is translated in Uma as “the decorations [lit.: “fruit”] of clothes” (source: Uma Back Translation), in Tenango Otomi as “clothing that reaches the ground” (source: Tenango Otomi Back Translation) and in Mairasi as “wings of the garments” (source: Enggavoter 2004).

In Bura-Pabir a term is used that is traditionally used for the tassels worn on clothes by hunters. (Source: Andy Warren-Rothlin)

In Paasaal it is translated as “cloth mouth.” (Source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)

See also suspended and their fringes long.

Click or tap here to see a short video clip about tzitzvits (source: Bible Lands 2012)

covetousness, greed

The Greek that is translated in English as “greed” or “covetousness” (or “avarice”) is translated in these ways:

  • Zande: “having a big heart for everything” (source: Jan Sterk)
  • Akan: “close-fisted” (pɛpɛe) (source: J.E.T. Kuwornu- Adjaottor)
  • Tzeltal: “small-hearted”
  • Yucateco “desiring what other have”
  • Shipibo-Conibo; “going crazy for things” (source and two above: Nida 1952, p. 133f.)
  • Bariai: “rotten intestines” (source: Bariai Back Translation)
  • Mairasi: “desiring peoples’ things” (source: Enggavoter 2004)

See also covet, extortioner / swindler, all who are greedy for gain, one who is greedy..