The Greek in John 15:2 that is translated in English as “prune” is translated in Tenango Otomi as “care for it and take off the dry bits.” (Source: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
The most commonly German word to translate the “prune” concept is beschneiden (to cut with the goal of optimization). Since this also happens to be the word for circumcise, no German version (or dialectal version within Germany) is using this, but instead some version of “clean” (säubern or reinigen). (Source: Jost Zetzsche)
The Greek that is translated as “self-condemned” in English is translated in Isthmus Mixeas “put oneself into a closed place.” (Source for this and three above: John Beekman & Harwood Hess in Notes on Translation, March 1963, p. 1ff.)
The Greek that is translated in English is translated in Bambam as “food of life” since “bread is considered a light and unnecessary snack.” (Source: Phil Campbell in Kroneman 2004, p. 500) Similarly, Huehuetla Tepehua has “that food that gives eternal life” and Aguaruna has “the food that gives eternal life.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
In Chol, it is translated as Joñon Wajo, the “waj (tortilla) of life.” John Beekman (in The Bible Translator 1962, p. 180f. ) explains: “The word ‘bread’ in Scripture primarily occurs as either a specific term for bread (including the Lord’s Supper), or as a generic term for food. It is not surprising, however, the some aboriginal groups use something other than bread as the staff of life. The Chols, with their cultural focus in the cultivation of corn, use waj, a type of thin corn flake. Since a meal is not complete without this main item of food, the term has been extended to include any other foods which may be served along with waj. While bread is known to them, its use is limited to a few occasions during the year when it functions as a dessert. In translating this term in the Chol New Testament, consistent use has been made of the word waj whenever the function of bread as a basic food was in focus. John 6:35, “I am the bread of life,” was thus translated with this word. If the word for bread had been used, it was feared that the Chol would compare Christ to the desirable, but not absolutely necessary, dessert.”
Originally, the translation in Tsafiki used “plantain of life,” plantains being the primary food source and bread virtually unknown by Tsáchila people. For a current revision this is in the process of being changed to “bread of life,” because bread is now widely known and used. (Source: Carol Shaw)
The Greek in Revelation 7:14 that is translated as “washed their robes and made them white” is translated in Copainalá Zoque as “have been pardoned and washed from their sins.” (Source: John Beekman in Notes on Translation, March 1965, p. 2ff.)
In Saluan the word “wash” (nombaso’i) is based on the word for “blood” (baso’), giving an interesting added layer of meaning to the concept of “wash in blood.” See the repeated word for “blood” in the translation of Revelation 7:14b: Aha nombaso’imo juba’ nu aha nu baso’ nu Anak nu Domba aijo’ da mopute’. (Source: this blog and this verse of the Saluan Bible)
The Greek in John 10:10 that is translated as “I came that they might have life, and have it abundantly” or similar in English has been translated in a a variety of ways:
Huehuetla Tepehua: “I came so that people might have life, and that they might be happy in their lives.”
Aguaruna: “But I, on the other hand, came saying ‘That they might live; that they might live contentedly, lacking nothing.'”
Yatzachi Zapotec: “I came in order to give eternal life and so that they would be extremely happy.”
Shipibo-Conibo: “I have come so that the sheep will live, and so that they will live very well.”
Asháninka: “I came to give them life, to really give them all life.”
Yanesha’: “For this I came, so that you will live, completely exceedingly.”
Xicotepec De Juárez Totonac: “I have come in order to give them their new life, which is better life.” (Source for this and above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Mairasi: “As for Me Myself My coming is so that people will receive very good life-fruit life.” (Source: Enggavoter 2004)
The Greek in John 13:1 that is translated as “he loved them to the end” or similar in English is translated as “there wasn’t any limit to his love” in Tenango Otomi. (Source: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
The Greek in Matthew 23:5 that is translated as “phylacteries” or “tefillin” in many English translations is translated in Uma as “prayer headbands” (source: Uma Back Translation), in Yakan as “containers for the writing copied from the holy-book which are tied to foreheads and arms” (source: Yakan Back Translation), in Kankanaey as “storage-place of verses that are part of the law, that they tie around foreheads and arm/hands” (source: Kankanaey Back Translation), in Tagbanwa as “that which is bound round the head and arm which containing a few words of the written word of God” (source: Tagbanwa Back Translation), in Central Mazahua as “the little leathers that are tied at their elbows and at their foreheads where they put God’s word,” in Navajo as “little leather bundles with holy words in them” (source: John Beekman in Notes on Translation, March 1965, p. 2-20), and in Cherokee as “headband” (source: Bender / Belt 2025, p. 16).
In Lokạạ it is translated as yakubẹẹn bạ yafọngi kaa likạ or “boxes where words are written,” therefore “describing the appearance of the item rather than its function.” (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )
The now commonly-used German term Denkzettel (literally “contemplation note”), which today is primarily used with the meaning of a penalty or an experience that’s supposed to change a person’s behavior, goes back to Martin Luther’s 1522 New Testament translation for “phylacteries.” It was kept through and including the revision of 1912. (Source: Redewendungen aus der Bibel )
Click or tap here to see a short video clip about phylacteries (source: Bible Lands 2012)
The Greek that is translated in English as “genealogies” is translated in Kwara’ae as “long stories about generations.” (Source: Carl Gross)
In Tabasco Chontal it is “names of inhabitants of a long time ago,” and in Sayula Popoluca “ancient names.” (Source: John Beekman & Harwood Hess in Notes on Translation, March 1963, p. 1ff.)
