The Greek that is translated in English as “the light” is translated in John 1:8 in Alekano as “the father of light,” in Xicotepec De Juárez Totonac as “the true light,” and in Tenango Otomi as “that one who opens the hearts of the people.”
Matt Taylor (in The PNG Experience ) describes the process of finding the correct term for the presently prepared Nukna translation of John:
“We’ve been working on the Nukna translation of the book of John, and recently came to Jesus’ famous statement in John 8:12, ‘I am the light of the world.’ As we discussed how to best translate this metaphor, we realized that there was a problem. There is a Nukna word for light — yam — but it’s not possible to say just yam by itself. Light always has a source, and grammatically that source must be included, either by mentioning the actual source or by using a possessive pronoun — ‘its light,’ ‘their light,’ etc. It would be ungrammatical to just say ‘light.’ ( This grammatical feature is known as ‘inalienable possession.’) To literally translate ‘I am the light of the world’ into Nukna would lead to an unacceptable Nukna sentence.
“One idea we’ve had is to use a common source of light that the Nukna people are familiar with: the bamboo torch. The Nukna people live in a remote area without electricity. To see at night, they often light up a species of bamboo named kup. Kup burns with a blazing brightness, and a long piece can be held as a torch, enabling a person to walk at night around the otherwise pitch black village. So in Nukna, Jesus’ words would read, ‘I am like a bamboo torch [kup] that shines its light to the world.’
“Our translation team needs to do further testing to see if this figure of speech is communicating accurately and powerfully. Please pray for us, that God would guide us as we seek to communicate this concept, as well as many others, into the Nukna language in a dynamic and life-changing way. ‘It’s like the light of a bamboo torch shining in the darkness, and the darkness has not overcome it.’ (John 1:5).”
Likewise, Mungaka also uses “torch” (source: Nama 1990).
The Greek that is translated in English as “living water” is translated in Shipibo-Conibo as “water by which to live” and in Tenango Otomi as “water which gives the new life” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), and in Elhomwe as “water giving life” (source: project-specific translation notes in Paratext).
The Greek that is translated as “figures of speech” or similar in English is translated in Ojitlán Chinantec as “telling words a little bit covered,” in Tenango Otomi as “comparisons,” in Navajo: “stories that teach,” and in Mezquital Otomi as “like a story” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.).
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as vieldeutige Worte or “ambiguous word (or: “words with many meanings”).”
The Greek that is translated in English as “Receive the Holy Spirit” is translated as “The Good Spirit, let it be yours” in Aguaruna, “Now receive from me the Holy Spirit” in Xicotepec De Juárez Totonac, “May the Holy Spirit come upon you” in Navajo, “Now you are accompanied by the Holy Spirit” in Tenango Otomi or “May the Holy Spirit enter into your hearts” in Lalana Chinantec. (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In the German New Testament translation by Berger / Nord (publ. 1999) it is Empfange Heiligen Geist or “Receive Holy Spirit.” (Only in John 20:22)
The Hebrew and the Greek that are translated in English versions as “prophesy” are translated into Anuak as “sing a song” (source: Loren Bliese), into Balanta-Kentohe as “passing on message of God” (source: Rob Koops), and into Ixcatlán Mazatec with a term that does not only refer to the future, but is “speak on behalf of God” (source: Robert Bascom).
Other translations include: “God making someone to show something in advance” (Ojitlán Chinantec), “God causing someone to think and then say it” (Aguaruna), “speaking God’s thoughts” (Shipibo-Conibo), “God made someone say something” “Xicotepec De Juárez Totonac) (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), “proclaim God’s message” (Teutila Cuicatec), “speak for God” (Chichimeca-Jonaz), “preach the Word of God” (Lalana Chinantec), “speak God’s words” (Tepeuxila Cuicatec), “that which God’s Spirit will cause one to say one will say” (Mayo) (source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and “say what God wants people to hear” (tell people God wod dat e gii oona fa say) (Gullah) (source: Robert Bascom).
In Luang it is translated with different shades of meaning:
For Acts 3:18, 3:21, 3:25: nurwowohora — “mouth says words that don’t come from one’s own mind.” (“This term refers to an individual’s speaking words that are not his because either a good or bad spirit is at work through him. The speaker is not in control of himself.”)
For Acts 19:6, Acts 21:9: nakotnohora — “talk about.” (“The focus of this term is on telling God’s message for the present as opposed to the future.”)
For Acts 21:11: rora — “foretell” (“The focus of this term is giving God’s message concerning the future. The person who speaks is aware of what he is doing and he is using his own mind, yet it is with God’s power that he foretells the future.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is translated into English as “crucify” is translated in various ways:
Naro: xgàu or “to stretch” (as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches.) (Source: Gerrit van Steenbergen)
Yatzachi Zapotec: “fasten him to the cross” (source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Noongar: “kill on a tree” (source: Warda-Kwabba Luke-Ang)
Apali: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: “to die and rise again”)” (source: Martha Wade)
In British Sign Language it is signed with a sign that signifies “nails hammered into hands” and “arms stretched out.” (Source: Anna Smith)
“Crucify” or “crucifixion” in British Sign Language (source: Christian BSL, used with permission)
Following is a painting by Wang Suda 王肅達 (1910-1963):
Housed by Société des Auxiliaires des Missions Collection – Whitworth University
(click image to enlarge)
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Click or tap here to see a short video clip showing how crucifixion was done in biblical times (source: Bible Lands 2012)
The Ghari translation uses different terms for “fishing”: with nets when fishing for fish and with a line when fishing for men. (Source: David Clark)
The translation for “fishing” (when referring to catching fish) in Ojitlán Chinantec is “catching water animals” and in Aguaruna “killing fish.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Click or tap here to see a short video clip showing the different kinds of fishing with a net in biblical times (source: Bible Lands 2012)
