The Greek, Latin, and Hebrew that is typically translated as “prostitute” in English (in some, mostly earlier translation also as “harlot” or “whore”) is translated in the 2024 revision of the inter-confessional LatvianJauna Pārstrādāta latviešu Bībele as netikle or “hussy.” This replaced the previous translation mauka or “whore.” Nikita Andrejevs, editor of the Bible explains the previous and current translations: “The translators at the time felt that this strong word best described the thought contained in the main text. Many had objections, as it seemed that this word would not be the most appropriate for public reading in church.” (Source: Updated Bible published in Latvia ).
Other translations include:
Bariai: “a woman of the road” (source: Bariai Back Translation)
Hiligaynon: “a woman who sells her body” (source: Hiligaynon Back Translation)
Uma: “a woman whose behavior is not appropriate” or “a loose woman” (source: Uma Back Translation)
Yakan: “a bad woman” (source: Yakan Back Translation)
Western Bukidnon Manobo: “a woman who make money through their reputation” (source: Western Bukidnon Manobo Back Translation)
Tagbanwa: “a woman who makes money with her body” (source: Tagbanwa Back Translation)
Kankanaey: “a woman whose womanhood is repeatedly-bought” (source: Kankanaey Back Translation)
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
Yakan: “the lonely place” (source: Yakan Back Translation)
Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
Cherokee: inage or “far away downstream” (source: Bender / Belt 2025, p. 16)
Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Adioukrou: loj or “savannah” — “land that is not village, nor forest, nor field (source: Hill 2006)
Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place,” in Tagbanwa (source: Tagbanwa Back Translation).
The Greek and Hebrew terms that are often translated as “leprosy (or: defiling/skin disease)” or “leprous (person)” in English is translated in Mairasi as “the bad sickness,” since “leprosy is very common in the Mairasi area” (source: Enggavoter 2004).
Usila Chinantec “sickness like mal de pinta” (a skin disease involving discoloration by loss of pigment) (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Hiligaynon: “dangerous skin disease” (source: Hiligaynon Back Translation)
Kankanaey: “fearful skin disease” (source: Kankanaey Back Translation)
Tenango Otomi: “terrible rotting” (source: Tenango Otomi Back Translation)
Newari: “infectious skin disease” (source: Newari Back Translation)
Targumim (or: Targums) are translations of the Hebrew Bible into Aramaic. They were translated and used when Jewish congregations increasingly could not understand the biblical Hebrew anymore. Targum Onqelos (also: Onkelos) is the name of the Aramaic translation of the Torah (the first five books of the Hebrew Bible) probably composed in Israel/Palestine in the 1st or 2nd century CE and later edited in Babylon in the 4th or 5th century, making it reflect Jewish Babylonian Aramaic. It is the most famous Aramaic translation and was widely used throughout the Jewish communities. In Leviticus 13 and 14 it translates tzaraat as a “quarantining affliction” — focusing “on what occurs to individuals after they suffer the affliction; the person is isolated from the community.” (Source: Israel Drazin in this article ). Similarly, the English Jewish Orthodox ArtScroll Tanach translation (publ. 2011) transliterates it as tzaraat affliction.
The Greek in John 1:1 that is typically translated in English as “was with God” is translated in Aguaruna as “lived with God.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In Kankanaey, it is translated as “(He) was God’s companion” (source: Kankanaey back-translation) and in the German New Testament translation by Berger / Nord (publ. 1999) as Gott nahe or “near (to) God.”
“know something is true because of seeing it” in Teutila Cuicatec (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
“ones who will confirm that these-things that you have seen are true” in Kankanaey (source: Kankanaey Back Translation)
“ones who are to testify about these things, because it all happened before your eyes” in Tagbanwa (source: Tagbanwa Back Translation)
The Greek (and Hebrew) that is translated on many English versions as “Zeal for your house will consume me” is translated in various ways in other languages:
Yanesha’: “My protectiveness for your house completely possesses me.”
Xicotepec De Juárez Totonac: “So very much I want the house of God to be honored. And because of this I am treated with contempt.”
Tenango Otomi: “I look with respect on your house, even though I lose my life.”
Lalana Chinantec: “I cannot stand it, so much do I value the house where they worship You.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “My heart boiled, because I love your (sing.) House, Lord.” (Source: Uma Back Translation)
Yakan: “My love for your house o God, is like a fire in my liver which is destroying me.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Very great is my cherishing of your house, God, and that’s why it has become a reason for giving me a very painful breath.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My extreme concern-for (lit. hurting-for) your (sing.) house, that will be my death.” (Source: Kankanaey Back Translation)
Tagbanwa: “I really uphold/stand-up-for very much your house where you are worshiped even if it will cause my life/breath to be severed.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I look with respect on your house, even though I lose my life.” (Source: Tenango Otomi Back Translation)
In Gbaya, the notion of “consume” (or “burn like a fire” in the Good News Translation) is emphasized with lɛk-lɛk, an ideophone “that is often used to describe the flames of a fire.”
Philip Noss (in The Bible Translator 1976, p. 100ff. ) explains: “A descriptive device common to Gbaya oral literature that is often found in translations of the Psalms is the ideophone. The ideophone may be identified with onomatopoeia and other sound words frequently seen in French and English comic strips, but in Gbaya and other African languages it comprises a class of words with a very wide range of meaning and usage. They may function verbally, substantively, or in a modifying role similar to adverbs and adjectives. They describe anything that may be experienced: action, sound, color, quality, smell, or emotion. In oral literature they are used not only with great frequency but also with great creativity.
Conforming to Gbaya literary style, the team used ideophones in its translation of the Psalms, although an average of less than two per psalm is a considerably lower rate of occurrence than in Gbaya narrative. There were two reasons for this limited usage. The first was that the Psalms are poetry rather than action narrative where their occurrence would be more common. The second was that in a tale being performed for artistic reasons, the ideophone may predominate over the action, whereas in the psalm the ideophone must complement without dominating or overshadowing the message. However, since the ideophone is an integral part of Gbaya literary expression, it could not be omitted. To do so would have rendered the translation colorless and unliterary.”
Following are a number of back-translations as well as a sample translation for translators of Proverbs 15:24:
Kupsabiny: “(A) wise man heads for (a/the) path of life, so that (he) may not fall headlong into the world of the dead.” (Source: Kupsabiny Back Translation)
Newari: “The road followed by those who have wisdom moves them upwards towards life, and it takes [them] far away from death.” (Source: Newari Back Translation)
Hiligaynon: “A wise man follows the path that leads to life so-that he can-avoid death.” (Source: Hiligaynon Back Translation)
Kankanaey: “The path-taken-by the wise is the path that leads to life which is not the path that leads to death.” (Source: Kankanaey Back Translation)
English: “Wise people walk on a road that leads up to a long life; they do not walk on a road that leads down to the place where dead people are.” (Source: Translation for Translators)
Tuvan: “The wise man, in order to avoid the lower world, will tread the heights on the road leading to life.”
Kalmyk: “The wise man, in order to avoid death, in order to live long and happily, goes up.” (Source for this and one above: Alexey Somov in The Bible Translator 2017, p. 51ff. )
Lalana Chinantec: “as a chair where kings sit is heaven where I sit. As is a low stool where my feet rest, is the earth”
San Mateo del Mar Huave: “if I wished, heaven could serve as my seat, and I could use the earth as a place to rest my feet if I wanted” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Kankanaey: “In heaven is where I sit to rule, and the world, that’s where-I-stretch-out-my-legs.” (Source: Kankanaey Back Translation)
Tagbanwa: “The heavens really are my seat in kingship. The world is just the stepping-stool of my feet” (Source: Tagbanwa Back Translation)
