The Greek, Hebrew, and Aramaic that is translated in English as “(as white as) snow” is translated in San Miguel El Grande Mixtec as “(as white as) volcano frost,” the only white kind of frost that is known in that language (source: Nida 1947, p. 160.). Likewise, it is translated in Chichewa as matalala or “hail stones,” since “hail in Central Africa, when it occurs, is also white” (source: Wendland 1987, p. 72).
In Obolo it is translated as abalara: “white cloth” (source: Enene Enene), in Bambam and Bura-Pabir as “like the white of cotton” (source: Phil Campbell in Kroneman 2004, p. 500 and Andy Warren-Rothlin), in Muna as “white like cotton flowers” (source: René van den Berg), in Sharanahua as “like fresh Yuca root” (source: Holzhauen / Riderer 2010, p. 72), in Tagbanwa as “white like just broken waves” (source: Tagbanwa Back Translation), in Chitonga as “as the cattle egret ” (source: Wendland 1987, p. 130), in Nabak as “white as a white cockatoo ” (source: Grace Fabian ), in Cerma “white like the full moon,” except in Psalm 51:7 where the Cerma translators chose “wash me with water until I shine” (source: Andrea Suter in Holzhauen / Riderer 2010, p. 36), and in Elhomwe as cotton or ntuura / “ash” (source: project-specific translation notes in Paratext).
In Gbaya, in most cases an ideophone (term that expresses what is perceived by the five senses) is employed to depict strong intense whiteness (either ndáká-ndáká or kpúŋ-kpúŋ are used for the ideophones), sometimes in combination with “cotton.” Interestingly, for Rev. 1:14 where the color of the hair of the “Son of Man” is described, the use of cotton was questioned since it “would create the unpleasant image of an untidy person with disheveled hair or of a mourner with unkempt appearance.” It was eventually used, but only with a footnote that gives additional information by mentioning the French loan word neige for “snow.” In the two cases where the color white refers to the color of the skin of leprosy (Numbers 12:10 and 2 Kings 5:27), the image of hail is used in the first to describe the pale white of leprous skin, while the ideophone ndáká-ndáká is used for dramatic effect in the second. (Source: Philip Noss)
Bura-Pabir: “sacrifice mound” (source: Andy Warrren-Rothlin)
Kalanga: “fireplace of sacrifice” (source: project-specific notes in Paratext)
Cherokee: “fire nurturing place” (source: Bender / Belt 2025, p. 26) (note that the Jewish priest is “fire feeder” in Cherokee)
The Ignaciano translators decided to translate the difficult term in that language according to the focus of each New Testament passage in which the word appears (click or tap here to see the rest of this insight
Willis Ott (in Notes on Translation 88/1982, p. 18ff.) explains:
Matt. 5:23,24: “When you take your offering to God, and arriving, you remember…, do not offer your gift yet. First go to your brother…Then it is fitting to return and offer your offering to God.” (The focus is on improving relationships with people before attempting to improve a relationship with God, so the means of offering, the altar, is not focal.)
Matt. 23:18 (19,20): “You also teach erroneously: ‘If someone makes a promise, swearing by the offering-place/table, he is not guilty if he should break the promise. But if he swears by the gift that he put on the offering-place/table, he will be guilty if he breaks the promise.'”
Luke 1:11: “…to the right side of the table where they burn incense.”
Luke 11.51. “…the one they killed in front of the temple (or the temple enclosure).” (The focus is on location, with overtones on: “their crime was all the more heinous for killing him there”.)
Rom. 11:3: “Lord, they have killed all my fellow prophets that spoke for you. They do not want anyone to give offerings to you in worship.” (The focus is on the people’s rejection of religion, with God as the object of worship.)
1Cor. 9:13 (10:18): “Remember that those that attend the temple have rights to eat the foods that people bring as offerings to God. They have rights to the meat that the people offer.” (The focus is on the right of priests to the offered food.)
Heb. 7:13: “This one of whom we are talking is from another clan. No one from that clan was ever a priest.” (The focus in on the legitimacy of this priest’s vocation.)
Jas. 2:21: “Remember our ancestor Abraham, when God tested him by asking him to give him his son by death. Abraham was to the point of stabbing/killing his son, thus proving his obedience.” (The focus is on the sacrifice as a demonstration of faith/obedience.)
Rev. 6:9 (8:3,5; 9:13; 14:18; 16:7): “I saw the souls of them that…They were under the table that holds God’s fire/coals.” (This keeps the concepts of: furniture, receptacle for keeping fire, and location near God.)
Rev. 11:1: “Go to the temple, Measure the building and the inside enclosure (the outside is contrasted in v. 2). Measure the burning place for offered animals. Then count the people who are worshiping there.” (This altar is probably the brazen altar in a temple on earth, since people are worshiping there and since outside this area conquerors are allowed to subjugate for a certain time.)
In the Hebraic English translation of Everett Fox it is translated as slaughter-site and likewise in the German translation by Buber / Rosenzweig as Schlachtstatt.
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 in Ephesians 4:29 that is translated as “Let no evil talk come out of your mouths” or similar in English is translated in Muna as “In your speech, do not use rude/foul words.”
René van den Berg explains: “It is very impolite in Muna to mention someone’s mouth (wobha) or tongue (lela). The words themselves are not taboo or obscene, but in combination with a possessor they are frowned upon and should be avoided. In fact, if you want to abuse someone, you should refer to his or her mouth or tongue. The implications for translation are obvious (…). [Sometimes] ‘mouth’ was replaced by ‘lips’ (wiwi), a perfectly acceptable term, even when possessed.”
The Greek and Hebrew that are often translated as “miracles” or “miraculous powers” into English are translated as “thing which no one has ever seen before” (San Blas Kuna), “thing marveled at” (Tepeuxila Cuicatec), “breathtaking thing” (Ngäbere), “long-necked thing” (referring to the onlookers who stretch their necks to see) (Huautla Mazatec), “sign done by God’s power” (Mossi), “supernatural power” (Javanese), “thing that has heaven-strength” (Highland Totonac) (source for all above: Bratcher / Nida), “amazing thing” (Muna) (source: René van den Berg), “sign no one else could do” (Tenango Otomi) (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), or “impossible thing” (Mairasi) (source: Enggavoter 2004).
The Greek terms that are translated as “reconcile” and “reconciliation” in English are translated in various ways. Nida (1952, pp. 140) says this:
“The North Alaskan Inupiatun describe reconciliation in the simple terms of ‘making friends again.’ That is to say, ‘God was in Christ making friends again with the world.’ The Uduk in the Sudan express this same truth, but in the rather interesting phrase ‘meet, snapping fingers together again.’ This expression is derived from the Uduk’s practice of snapping fingers together when they meet each other. Instead of shaking hands, they extend their thumbs and middle fingers and snap fingers together, but only friends will do this. Men who have something against each other refuse to acknowledge each other in this way. And so it is that the natural man is an enemy of God; he refuses to snap fingers with God, but God has come to reconcile man to Himself and through Jesus Christ has brought man into fellowship with Himself. Man and God may now meet ‘to snap fingers together again.’
“The Tai Dam of Indo-China employ quite a different figure of speech. They say that reconciliation consists in ‘rubbing off the corners.’ This does not refer to social acceptability, but to rubbing off the corners so that two objects, meant for each other, will fit together. Man is regarded as being incapable of fitting into the plan and fellowship of God because of the sin which has deformed him and which stands out as an ugly growth on his personality. The corners of iniquity must be rubbed off so that man may be reconciled to God and made to fit into God’s eternal plan for the world.”
“The Greek word charis, usually translated by English ‘grace,’ is one of the desperations of translators. The area of meaning is exceptionally extensive. Note the following possible meanings for this word in various contexts of the New Testament: ‘sweetness,’ ‘charm,’ ‘loveliness,’ ‘good-will,’ ‘loving-kindness,’ ‘favor,’ ‘merciful kindness,’ ‘benefit,’ ‘gift,’ ‘benefaction,’ ‘bounty,’ and ‘thanks.’ The theological definition of ‘unmerited favor’ (some translators have attempted to employ this throughout) is applicable to only certain contexts. Moreover, it is quite a task to find some native expression which will represent the meaning of ‘unmerited favor.’ In some languages it is impossible to differentiate between ‘grace’ and ‘kindness.’ In fact, the translation ‘kindness’ is in some cases quite applicable. In other languages, a translation of ‘grace’ is inseparable from ‘goodness.’ In San Miguel El Grande Mixtec a very remarkable word has been used for ‘grace.’ It is made up of three elements. The first of these is a prefixial abstractor. The second is the stem for ‘beauty.’ The third is a suffix which indicates that the preceding elements are psychologically significant. The resultant word may be approximately defined as ‘the abstract quality of beauty of personality.’” (Source: Nida 1947, p. 223)
Other translations include (click or tap here to see more):
Inuktitut: “God’s kindness that enables us” (source: Andrew Atagotaaluk)
Nukna: “God gave his insides to one.” (“The ‘insides’ are the seat of emotion in Nukna, like the heart in the English language. To give your insides to someone is to feel love toward them, to want what is best for them, and to do good things for them.” (Source: Matt Taylor in The PNG Experience )
Uma: “(God’s) white insides” (source: Uma Back Translation)
the Germandas Buch translation by Roland Werner (publ. 2009-2022) uses a large variety of translations, including “undeserved friendliness,” “wonderful work of God,” “loving attention,” “generous,” but also “undeserved grace” (using the traditional German term Gnade)
In Latvian the term žēlastība is used both for “grace” and steadfast love. It is also often used as a synonym for “mercy.” (Source: Katie Roth)
In the Contemporary Chichewa translation (2002/2016) and the Buku Lopatulika version (1922/2018) it is translated with chisomo. This word was earlier used to refer to a charm that people were using for others to like them. It meant that on his/her own, a person would not be qualified to be liked by people. But with this charm, people would look at that person more kindly. This is also used in a number of Old Testament passages for what is typically translated as “find favor” or “gracious” in English, including Exodus 33:12, Numbers 6:25, or Psalm 84:11. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
For Muna, René van den Berg explains the process how the translation team arrived at a satisfactory solution: “Initial translation drafts in Muna tended to (…) use the single word kadawu ‘part, (given) share, gift,’ but this word is really too generic. It lacks the meaning component of mercy and kindness and also seems to imply that the gift is part of a larger whole. Consequently we now [translate] according to context. In wishes and prayers such as ‘Grace to you and peace from God’ we translate ‘grace’ as kabarakati ‘blessing’ (e.g. Gal 1:3). In many places we use kataano lalo ‘goodness of heart’ (e.g. Gal 1:15 ‘because of the goodness of his heart God chose me’) as well as the loan rahamati ‘mercy’ (e.g. ‘you have-turned-your-backs-on the mercy of God’ for ‘you have fallen away from grace’; Gal 5:4). In one case where the unmerited nature of ‘grace’ is in focus, we have also employed katohai ‘a free gift’ (typically food offered to one’s neighbo-1urs) in the same verse. ‘The reason-you-have-been-saved is because of the goodness of God’s heart (Greek charis, Muna kataano lalo), going-through your belief in Kristus. That salvation is not the result of your own work, but really a free-gift (Greek dooron ‘gift’; Muna katohai) of God.’ (Eph 2:8).
In Burmese, it is translated with the Buddhist term kyeh’jooh’tau (ကျေးဇူးတော်). LaSeng Dingrin (in Missiology 37/4, 2009, p. 485ff.) explains: “As regards the Christian term ‘grace,’ Judson [the first translator of the Bible into Burmese] could not have brought the Burmese Buddhists the good news about the redeeming work of Jesus Christ and its benefits (i.e., forgiveness and salvation), without employing the Burmese Buddhist term kyeh’jooh’tau (‘grace’). Deriving from Palikataññuta (“gratefulness”), kyeh’jooh’tau denotes ‘good deeds for others or benefits,’ which occur among humans. (…) When Christianized, kyeh’jooh’tau also refers to the atoning work of Jesus and its benefits, and can occur between humans and God. The word kyeh’jooh’tau looks very Burmese Buddhist, but it is Christian, too, and conveys the core of the Christian proclamation. Furthermore, kyeh’jooh’tau itself shows that translatability of Christianity cannot be imagined without reliance on Buddhism.” (See also the Burmese entry for God)
In American Sign Language it is translated with a sign that combines “compassion” and “giving out.” (Source: Ruth Anna Spooner, Ron Lawer)
“Grace” in American Sign Language, source: Deaf Harbor
The Greek, Ge’ez, Latin and Hebrew that is often translated as “repent” or “repentance” is (back-) translated in various ways (click or tap here to see the rest of this insight):
Embu: “change heart” (“2 Cor. 7:10 says ‘For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.’ In ordinary speech the terms ‘repent’ and ‘regret’ are used interchangeably in Embu, so that this verse comes out as: ‘godly grief produces a repentance that leads to salvation and brings no repentance,’ which is contradictory. The problem was solved by using ‘changing heart’ in the first, and ‘sadness’ in the second.”) (source: Jan Sterk)
Muna: dofetompa’ao dhosa bhe dodoli ne Lahata’ala: “radically-end sin and to turn to God” (source: René van den Berg)
Bacama: por-njiya: “fetch sand” (“Before the coming of Christianity 100 years ago, when the elders went to pray to the gods, they would take sand and throw it over each shoulder and down their backs while confessing their sins. Covering themselves with sand was a ritual to show that they were sorry for what they had done wrong, sort of like covering oneself with sackcloth and ashes. Now idol worship for the most part is abandoned in Bacama culture, but the Christian church has retained the phrase por-njiya to mean ‘repent, doing something to show sorrow for one’s sins’” — source: David Frank in this blog post .)
Enlhet “exchange innermosts.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
Isthmus Zapotec: “heart becomes soft” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Cherokee: “change one’s thinking” (source: Bender / Belt 2025, p. 23)
Sabaot: “give one’s neck” — relating to traditional legal proceedings where someone who is convicted of a crime kneels before the aggrieved person who can either behead the accused or completely forgive (source Danny Foster in this recording )
Kâte: maŋ bârisiezo or “turn the insides around” (source: Renck 1990, p. 108)
Merina Malagasy: fifonana, deriving from mifona “meaning ‘to completely uproot so that something new can grow’ (a term also used for the loss of a baby tooth)” (source: Brigitte Rabarijaona)
“In Tzotzil two reflexive verbs to communicate the biblical concept of repentance are used. Xca’i jba means to know or to reflect inwardly on one’s self. This self inquiry or self examination is similar to the attitude of the prodigal son where Luke 15:17 records that ‘he came to his senses.’ Broke, starving, and slopping hogs, the prodigal admitted to himself that he was in the wrong place. The second reflexive verb ‘jsutes jba’ means turning away from what one is and turning to something else. In a sense, it is deciding against one’s self and toward someone else. It is similar to the attitude of the prodigal son when he said, ‘I will get up and go to my father’ (Luke 15:18).” (source: Aeilts 2009, p. 118)
