the Father is greater than I

The Greek that is translated as “the Father is greater than I” or similar in English is translated in Eastern Huasteca Nahuatl as “My Father is really great; I am not great,” since there is no comparative in the language. (Source: Nida 1947, p. 261)

doubt

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The Greek and Hebrew that is translated as “doubt” in English versions is translated with a term in Tzeltal that means “heart is gone.” (Nida 1952, p. 122)

In other languages it is represented by a variety of idiomatic renderings, and in the majority of instances the concept of duality is present, e.g. “to make his heart two” (Kekchí), “to be with two hearts” (Punu), “to have two hearts” (Maan), “to stand two” (Sierra de Juárez Zapotec), “to be two” or “to have two minds” (Navajo (Dinė)), “to think something else” (Tabasco Chontal), “to think two different things” (Shipibo-Conibo), “to have two thoughts” (Yaka and Huallaga Huánuco Quechua), or “two-things-soul” (Yucateco).

In some languages, however, doubt is expressed without reference to the concept of “two” or “otherness,” such as “to have whirling words in one’s heart” (Chol), “his thoughts are not on it” (Baoulé), “without thought in the heart” (Kako), or “to have a hard heart” (Piro). (Source: Bratcher / Nida, except for Yucateco: Nida 1947, p. 229, Kako: Reyburn 2002, p. 191, Huallaga Huánuco Quechua: Nida 1952, p. 123, and Maan: Don Slager)

In Elhomwe the same verb for “to doubt” and “to be amazed” is used, so often “to ask questions in heart” is used for “to doubt.” (Source: project-specific translation notes in Paratext)

In Chokwe “kwalajala is ‘to doubt.’ It is the repetitive of kuala, ‘to spread out in order, to lay (as a table), to make (as a bed),’ and is connected with kualula ‘to count.’ [It is therefore like] a person in doubt as one who can’t get a thing in proper order, who lays it out one way but goes back again and again and tries it other ways. It is connected with uncertainty, hesitation, lack of an orderly grasp of the ‘count’ of the subject.” (Source: D. B. Long in The Bible Translator 1952, p. 87ff. )

heir

In Highland Puebla Nahuatl there is no immediate equivalent for the Greek that is translated with the English term “heir.” So here an expression is used that means “someone who will receive the property (or: things).” (Source: Nida 1947, p. 200f.) Likewise, in Chimborazo Highland Quichua the translation is “those who receive what belongs to their father” (source: Julia Woodward in The Bible Translator 1950, p. 140ff. ) and in Sayula Popoluca “will receive all that God has for us” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).

cause to stumble, offend

“The word ‘offend’ as a translation of the Greek skandalizó seems to cause all sorts of trouble for translators. The difficulty is that the meaning of this word covers such a wide area. The basic meaning of the Greek is ‘to cause to stumble by putting some impediment in the way.’ The present central meaning of English ‘offend’ is often quite different. In some languages there is no metaphorical value in a translation ‘to cause someone to stumble.’ If the language permits no such metaphor, the translator should not attempt to force it. In Highland Totonac, the metaphor ‘to show the wrong road to’ is used in a manner almost exactly parallel to the Greek idiom.” (Source: Nida 1947)

In San Blas Kuna the translation is “spoil the heart” (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. 1996.) and in Cherokee “trip someone up” (source: Bender / Belt 2025, p. 39).

See also fall away, stumble.

flesh (human nature)

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The Greek that is often translated as “flesh” in English (when referring to the lower human nature) can, according to Nida (1947, p. 153) “very rarely be literally translated into another language. ‘My meat’ or ‘my muscle’ does not make sense in most languages.” He then gives a catalog of almost 30 questions to determine a correct translation for that term.

Accordingly, the translations are very varied:

The Toraja-Sa’dan translation uses a variety of terms for the translation of the same Greek term (click or tap here to see the rest of this insight)

  • A form of kale tolinona or “corporeal” is for instance used in Romans 9:5 or Colossians 1:22 (and also in Genesis 6:3 and Exodus 30:32)
  • A form of mentolinona or “the human” is for instance used in Matthew 16:17 or John 1:14
  • Phrases that include pa’kalean or “bodiliness” (also: “human shape”) are for instance used in Romans 6:6 or 1 Peter 2:11 (as well as in Isa 52:14, Isa 53:2, and Lamentations 4:7

(Source: H. van der Veen in The Bible Translator 1952, p. 207ff. )

See also spirit / flesh, old self, and flesh (John 1:14).

sheep

“Sheep are known throughout most of the world, even though, as in Central Africa, they are a far cry from the fleecy wool-producing animals of colder climates. Where such animals are known, even by seemingly strange names, e.g. ‘cotton deer’ (Yucateco) or ‘woolly goat’ (Inupiaq), such names should be used. In some instances, one may wish to borrow a name and use a classifier, e.g. ‘an animal called sheep.’ In still other instances translators have used ‘animal which produces wool’, for though people are not acquainted with the animals they are familiar with wool.” (Source: Bratcher / Nida)

In Dëne Súline, it is usually translated as “an evil little caribou.” To avoid the negative connotation, a loan word from the neighboring South Slavey was used. (Source: NCEM, p. 70)

Note that the often-alleged Inuktitut translation of “sheep” with “seal” is an urban myth (source Nida 1947, p. 136).

See also lamb and sheep / lamb.