The Greek that is typically translated as “mind” in English is translated in Warao as obojona, a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. )
In Elhomwe it is often translated as “heart,” “because all thoughts come from heart in Elhomwe thought.” (Source: project-specific translation notes in Paratext)
Eastern Highland Otomi: “speaking strange languages” (source for his and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
IndonesianAlkitab Terjemahan Lama version (publ. 1958): “speak the language of the spirit” (bahasa roh) — “which leaves a strong impression that this is a mystical experience.” (Source: Ekaputra Tupamahu in: Journal for the Study of the New Testament 2018, 41/2, p. 223ff.)
In most Protestant Mandarin Chinese translations, the term fāngyán (方言) or “dialect / regional language” is used. The widely-used Catholic Sigao translation uses yǔyán 语言 (語言) or “language” instead. (See also W. Chong in Religions 2024, 15, p. 288ff. )
In the German New Testament translation by Berger / Nord (publ. 1999) it is translated as in den Sprachen der Engel reden or “speaking in the language of angels.” The translatos explain (p. 104): “According to Jewish understanding, angels primarily spoke Hebrew. The ‘languages’ of angels are specific texts (such as songs). This is not related to a formal knowledge of language.” Note that in the latter part of 1 Corinthians 14 (from verse 26 on), Berger / Nord use “foreign language” instead.
“to beg” or “to ask,” (full expression: “to ask with one’s heart coming out,” which leaves out selfish praying, for asking with the heart out leaves no place for self to hide) (Tzotzil)
“to raise up one’s words to God” (implying an element of worship, as well as communication) (Miskito, Lacandon) (source of this and all above: Bratcher / Nida)
Shilluk: “speak to God” (source: Nida 1964, p. 237)
Mairasi: “talk together with Great Above One (=God)” (source: Enggavoter, 2004)
Ik: waan: “beg.” Terrill Schrock (in Wycliffe Bible Translators 2016, p. 93) explains (click or tap here to read more):
What do begging and praying have to do with each other? Do you beg when you pray? Do I?
“The Ik word for ‘visitor’ is waanam, which means ‘begging person.’ Do you beg when you go visiting? The Ik do. Maybe you don’t beg, but maybe when you visit someone, you are looking for something. Maybe it’s just a listening ear.
When the Ik hear that [my wife] Amber and I are planning trip to this or that place for a certain amount of time, the letters and lists start coming. As the days dwindle before our departure, the little stack of guests grows. ‘Please, sir, remember me for the allowing: shoes, jacket (rainproof), watch, box, trousers, pens, and money for the children. Thank you, sir, for your assistance.’
“A few people come by just to greet us or spend bit of time with us. Another precious few will occasionally confide in us about their problems without asking for anything more than a listening ear. I love that.
“The other day I was in our spare bedroom praying my list of requests to God — a nice list covering most areas of my life, certainly all the points of anxiety. Then it hit me: Does God want my list, or does he want my relationship?
“I decided to try something. Instead of reading off my list of requests to God, I just talk to him about my issues without any expectation of how he should respond. I make it more about our relationship than my list, because if our personhood is like God’s personhood, then maybe God prefers our confidence and time to our lists, letters, and enumerations.”
In Luang it is translated with different shades of meaning (click or tap here to read more):
For Acts 1:14, 20:36, 21:5: kola ttieru-yawur nehla — “hold the waist and hug the neck.” (“This is the more general term for prayer and often refers to worship in prayer as opposed to petition. The Luang people spend the majority of their prayers worshiping rather than petitioning, which explains why this term often is used generically for prayer.”)
For Acts 28:9: sumbiani — “pray.” (“This term is also used generically for ‘prayer’. When praying is referred to several times in close proximity, it serves as a variation for kola ttieru-yawur nehla, in keeping with Luang discourse style. It is also used when a prayer is made up of many requests.”)
For Acts 8:15, 12:5: polu-waka — “call-ask.” (“This is a term for petition that is used especially when the need is very intense.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
Following are a number of back-translations of 1 Corinthians 14:14:
Uma: “For if we pray with languages from the Holy Spirit, we are praying in our heart, but our thinking isn’t working [lit., moving/turning].” (Source: Uma Back Translation)
Yakan: “Because if I pray in a language that is not understood by the people, it is true, I pray from my liver, but my thoughts/mind is not carried along/influenced.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Because if I speak to God in a language I do not understand, it’s possible that I can pray by means of the Holy Spirit, but what my mouth is saying has not entered into my thinking.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because if I pray in a different language, it is only my spirit that prays, but my mind doesn’t join-in.” (Source: Kankanaey Back Translation)
Tagbanwa: “For if I am praying in this language, my mind/inner-being goes-along-with-it but as far as my mind/thinking is concerned, there is no usefulness, because I can’t undertand it.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because when I pray to God and the people do not hear (understand) the word with which I pray to God, there in my heart I know that I pray to God, but with the words that I say it does not result in any benefit.” (Source: Tenango Otomi Back Translation)
For is omitted in some Greek manuscripts and is printed in square brackets in the UBS Greek text. Whether Paul wrote this word or not is unimportant. The connection with verse 13 is clear, and translators must decide for themselves whether a connecting word such as For is natural in their own language.
The question arises whether I here means strictly Paul alone, or whether Paul is using himself as an example. The same problem arises in chapter 13 (see the introduction) and in Romans 7. Most translations have “I,” like Revised Standard Version and Good News Bible. Die Bibel im heutigen Deutsch, however, brings out the meaning that Paul is using himself as an example by translating “When someone … speaks” in verse 13, and using “he” in verse 14 (but not verse 15). This is possible, but it is important to keep the contrast between “I” in verse 15 and “you” in verse 16.
In a tongue may be rendered as “in strange sounds” or “in ecstatic speech” (see verse 13 and elsewhere in this chapter).
Mind here refers to a person’s thinking apparatus or intellectual faculty, which is an integral part of human nature.
The spirit, on the other hand, is breathed into man by God (see Gen 2.7, which Paul quotes in 15.45). It is my spirit, but this does not mean here just one part or aspect of human nature; it is the human spirit acting under the inspiration of the Holy Spirit. Die Bibel im heutigen Deutsch brings this out by translating here “when (anyone) speaks in such languages, the Holy Spirit prays in him…,” and in verse 16, “but when you praise God in the language of the Spirit….” This is possible, though New International Version translates “your spirit” in verse 16.
Is unfruitful probably means “receives no benefit from.”
Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .
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