The Greek that is translated as “cloth” or “swaddling clothes” in English is translated in Nyongar as bwoka or “Kangaroo skin.” (Source: Warda-Kwabba Luke-Ang)
The Greek that is translated as “(Lord of) heaven and earth” in English is translated as “(Lord of) God’s Country and our Country” in Nyongar (source: Warda-Kwabba Luke-Ang).
The Greek that is translated as “centurion” in English is translated in Nyongar as “boss of the Roman soldiers (lit.: ‘men of fighting’)” (source: Warda-Kwabba Luke-Ang), in Uma as “Roman army warchief” (source: Uma Back Translation), in Western Bukidnon Manobo as “a person who was not a Jew, the captain of a hundred soldiers” (source: Western Bukidnon Manobo Back Translation), and in Mairasi “leader of Roman warriors” (source: Enggavoter 2004).
The term that is translated as “test” or “trap” in English is rendered in Santa Cruz (Natügu) with the phrase “catch him in a net.” (Source: David Clark)
In Nyongar it is translated with a derivative of “fish trap” (source: Warda-Kwabba Luke-Ang).
The Greek that is translated as “cross” in English is often referred to a description of the shape (in Chinese, for instance it is translated as 十字架 shízìjià — “10-character-frame” because the character for “10” has the shape of a cross), elsewhere it refers to the function, e.g. a coined term, made up of two Sanskrit words, meaning “killing-pole” (Marathi NT revision of 1964), “wood to-stretch-out-with” (Toraja-Sa’dan), or “nailing pole” (Zarma). A combination of the two seems to be used in Balinese, which employs a word for the crossbeams in a house, derived from a verb that can refer both to a beam that stretches from side to side under a roof, and to a person stretched out for torture (source for this and above: Reling / Swellengrebel). Similarly, in Lamba it is translated “with umutaliko — ‘a pole with a cross-piece, on which maize was normally tied’ from the verb ‘talika’ which, strangely enough, is used of ‘holding down a man with arms and legs stretched out, someone gripping each limb.'” (Source C. M. Doke in The Bible Translator 1958, p. 57ff.)
“In Mongolian, the term that is used is togonoltchi mott, which is found in the top of a tent. The people on the steppes live in round felt-yurts and the round opening on the top of the tent serves as a window. The crosswood in that opening is called togonoltchi mott. ‘Crucified’ is translated ‘nailed on the crosswood.’ This term is very simple, but deep and interesting too. Light comes to men through the Cross. What a privilege to be able to proclaim such a message.” (Source: A. W. Marthinson in The Bible Translator 1954, p. 74ff.)
In Mairasi it is translated as iwo nasin ae: “chest measurement wood.” “This term refers to the process of making a coffin when a person dies. The man making the coffin takes a piece of bamboo and measures the body from head to heel. He then breaks the stick off at the appropriate point. For the width he measures the shoulders and then ties the two sticks together in the shape of a cross. As he works, he continually measures to make sure the coffin is the correct size. At the gravesite, the coffin is lowered. Then the gravecloth, palm leaves, and finally the chest measurement stick are laid on top of the coffin before the dirt is piled on. This term is full of meaning, because it is in the shape of a cross, and each person will have one. The meaning is vividly associated with death.” (Source: Enggavoter, 2004)
In Lisu it is translated as ꓡꓯꓼ ꓐꓳ ꓔꓶꓸ DU — lä bo tɯ du: “a place to stretch the arms across” (source: Arrington 2020, p. 215) and in Nyongar as boorn-yambo: “crossed tree” (source: Warda-Kwabba Luke-Ang).
The English English translation of Ruden (2021) uses “stake.” She explains (p. xlv): “The cross was the perpendicular joining of two execution stakes, and the English word euphemistically emphasized the geometry: a cross could also be an abstract cross drawn on paper. The Greeks used their word for ‘stake,’ and this carries the imagery of what was done with it, as our ‘stake’ carries images of burning and impaling. ‘Hang on the stakes’ for ‘*crucify’ is my habitual usage.”
See also crucify.
The Hebrew and Greek that is translated as “messenger” in English is translated in Nyongar as moort yana-waangki or “person walk-talk” (source: Warda-Kwabba Luke-Ang).
The Greek term that is translated as “apostle(s)” in English is (back-) translated in the following ways:
- Eastern Highland Otomi, Tzeltal, Western Kanjobal, Western Highland Purepecha, Navajo, Copainalá Zoque, Chol, Balanta-Kentohe, English (original meaning of “apostle”): “the sent ones”
- Kituba, Pamona, Mezquital Otomi, Central Pame: “messengers”
- Ngäbere: “word carriers”
- Southern Subanen: “those commanded to carry the message”
- San Blas Kuna: “witnesses to God” (meaning “those who speak up and out for God” (source for this and all above: Bratcher / Nida, except Balanta-Kentohe: Rob Koops)
- Mairasi: sasiri atatuemnev nesovnaa or “sent witnesses” (source: Enggavoter 2004)
- Ekari: “one-who-goes-and-tells-for-someone” (source: Reiling / Swellengrebel)
- Khmer: Christtout (“messenger representing Christ”) or when Jesus addresses them: Tout robas Preah Ang (“his messengers-representatives”) (source: Joseph Hong in The Bible Translator 1996, p. 233ff.)
- Pwo Karen: “eyeballs” (i.e., “right-hand men”) (source: David Clark)
- Tzeltal, Coatlán Mixe: “spreader-of-words”
- Chicahuaxtla Triqui: “one who goes about preaching the good word” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
- Nyongar: Moorta Ngany Waangki-Koorl or “People I (Jesus) Send” (source: Warda-Kwabba Luke-Ang)
- Ayutla Mixtec: “those who bore the word of God’s mouth”
- Chichimeca-Jonaz: “elders messengers” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
The Greek that is rendered as “faithful” in English is (back-) translated in various ways:
- Toraja-Sa’dan: “honest/straight”
- North Alaskan Inupiatun: “unchangeable”
- Highland Totonac “one who fulfills” (source for this and above: Reiling / Swellengrebel)
- Tsou: “actively following closely” (source: Peng Kuo-Wei)
- Mende: “doesn’t turn this way and that” (source: Rob Koops)
- Sinasina: “following well” (source: Paratext Consultant Notes)
- Enlhet “doesn’t go past his word” (source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
- Kituba “put one’s heart into it” (source: Donald Deer in The Bible Translator 1973, p. 207ff. )
- Nyongar: hkoort-karni or “heart true” (source: Warda-Kwabba Luke-Ang)
See also faith / believe.
The Greek and Hebrew that is translated as “foxes” in English is translated in Mam as “weasel.” Ron Ross explains: “Foxes is often a difficult concept to express in this part of the world. The Mayas don’t seem to know them. In the Mam project we finally put ‘weasel’ rather than ‘coyote,’ which were basically our choices.”
In Toraja-Sa’dan it is translated as sindallung or “civet cat.” H. van der Veen (in The Bible Translator 1950, p. 21 ff. ) explains: “This animal is a real chicken thief, and is a type of cat with a head resembling that of a fox.”
In Nyongar, it is translated as mokiny or “dingo” (in Luke 9:58) (source: Warda-Kwabba Luke-Ang).
See also fox (Herod).