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Source: Stier 1989
Das Neue Testament – Übersetzt von Fridolin Stier. München: Kösel; Düsseldorf: Patmos, 1989.
Translation approach: Translation according to rules and vocabulary of the source text, including largely concordant terminology, employment of neologisms, and uncommon syntactical variations to reflect the Greek text as much as possible. Stier matched many of his translation principles along those of Martin Buber, co-translator of “Die Schrift,” the Hebrew Bible in German.
Translation by committee or single individual: individual
Dates of publication and revision(s): Gospel of Mark 1965, New Testament 1989 (published posthumously)
Confession: Catholic
Publisher: Kösel / Patmos (book out of print)
The different Greek words (agapaō and phileō) that are used in the conversation between Jesus and Peter (the first two times, Jesus asked Peter whether he “agapaōs” him, to which Peter answers that he “phileōs” Jesus, whereas the third time, Jesus’ question and Peter’s answer are both “phileō“) and that are typically all translated “love” in English are differentiated in some translations:
The English translation by Blackwelder (1980) differentiate with love and have affection, Cassirer (1989) with love and hold dear, Pakaluk (2021) has cherish and love, and Ruden (2021) has love and close friend
A number of German translations (Luther 2017, Neue Genfer Übersetzung 2011, Menge 2010, BasisBibel 2021) use lieben (for agapaō) vs. lieb haben for phileō (“love” vs. “be very fond of”); the translation by Fridolin Stier (1989) has “love” and “be a friend”
Likewise, the FrenchBible Segond 21 (publ. 2007) uses aimer vs. avoir l’amour with a similar difference than the former German translations
The BurmeseMyanmar Standard Bible (2017) has hkyit (ချစ်) vs. hkyithkain (ချစ်ခင်), also “love” vs. “love / be fond of.”
Kayaw makes a distinction as well (source: Anonymous)
The Greek in John 5:20 that is translated as “renewal of all things” or similar in English is translated in the German translation by Fridolin Stier (1989) as “the Father is a friend of the Son.”
The Greek in Matthew 19:28 that is translated as “renewal of all things” or similar in English is translated in the German translation by Fridolin Stier (1989) as “renewal of the world” (Welterneuerung).
The Greek that is translated in English as “scoffed,” “sneered,” or “ridiculed” is translated in Kafa as “made mouths crooked” (source: Loren Bliese) and in Elhomwe as “squeeze lips.” (Source: project-specific translation notes in Paratext)
In the German translation by Fridolin Stier (1989) it is translated as “turn up their noses (lit.: “wrinkle their noses”)” (Nase rümpfen).
The Greek that is often translated in English as “end of the age” or “end of the world” is translated in Amele as “the end of the world time,” in Dobel as “the end of the world as it is now,” and in Luwo as” Day of God’s judgement” (in Matt. 13:39-40) or “as the end of the present world/earth” (in Matthew 13:49; 24:3 and 28:20). (Sources: Joseph Modesto (Luwo), John Roberts (Amele), Jock Hughes (Dobel))
In the German translation by Fridolin Stier (1989) it is translated as “the complete end (or: “the very end”) of the world time” (das Voll-Ende der Weltzeit).
The term in John 1:14 that is translated as “tabernacle” or “dwell” in English versions is translated in Hakha Chin as “made his village among us,” an expression that shows he was not just a casual visitor. (Source: David Clark)
Huehuetla Tepehua translates it as “came and lived with us here a little while.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In the German translation by Fridolin Stier (1989) it is translates as “he pitched (or: lived in) his tent among us” (Welterneuerung).
Lloyd Peckham explains the Mairasi translation: “In secret stories, not knowable to women nor children, there was a magical fruit of life. If referred to vaguely, without specifying the specific ‘fruit,’ it can be an expression for eternity.”
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 (Dinė): “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”)” and in the translation by Fridolin Stier (1989) as “hidden (or: shrouded) speech” (Hüllrede).
