The Greek that is translated as “saint” in English is rendered into Highland Puebla Nahuatl as “one with a clean hearts,” into Northwestern Dinka as “one with a white hearts,” and into Western Kanjobal as “person of prayer.” (Source: Nida 1952, p. 146)
Chichewa “(person with a) white heart” since “white” is the word that is used in Chichewa for the translation of “holy.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
The term that is transliterated as “Timothy” in English is translated in American Sign Language with a sign that combines the signs for the letter T and “young,” referring to 1 Timothy 4:12 et al. (Source: Ruth Anna Spooner, Ron Lawer)
“Timothy” in American Sign Language, source: Deaf Harbor
All the letters by Paul start with the same expression in Wichí Lhamtés Güisnay with the same expression: Amtena ipuhfwas or “It has been time but now it is.”
Bill Mitchell (in Omanson 2001, p. 437) explains: “Languages have their own ways of marking different genres. When the Wichí of Argentina send a message by way of a third person it begins with a particular expression, which, if taken literally, would say: ‘it has been time but now it is.’ It may not communicate a whole lot in English, but it is indispensable in Wichí. In the Wichí New Testament the letters of Paul begin with this word.”
The Greek that is typically translated as “will” 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. .) See other occurrences of Obojona in the Warao New Testament.
In Mairasi, it is translated with “throat.” (Source: Enggavoter 2004)
In the instances where the Greek New Testament says Christos Iēsous (Χριστὸς Ἰησοῦς) rather than the more common Iēsous Christos and English translations typically translate as “Christ Jesus,” the Bokyi translation says Jisos Karâs or “Jesus Christ.”
“Bokyi is a rather small language in the Cross River State of Nigeria. In one Bokyi village named Bansan the oldest man’s name is Otu Obyi. There is another man in another Bokyi village named Obyi Otu. Even though these two men share the same names every Bokyi person knows that they are two different people because of the order in which their names are used.
“If you are a translator and your language uses this same method of naming people, you can not sometimes write Jesus Christ in your translation and sometimes write Christ Jesus, and still refer to the same person. It will refer to two different people. You should always write Jesus Christ or Christ Jesus, but not both. You will have to decide which order is the most natural in your language.”
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: Ruth Anna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including the addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Mal uses 4 forms of the first-person plural pronoun: inclusive dual “we” (includes the person that the speaker addresses), exclusive dual “we” (includes the speaker plus another person but excludes the person that the speaker addresses), inclusive plural “we” (includes all persons that the speaker addresses), exclusive plural “we” (includes the speaker plus at least two other persons but excludes the other persons person that the speaker addresses).
In this verse the Mal translation is using the inclusive plural form, including all addressees.
Source: David Filbeck in The Bible Translator 1994, p. 401ff.
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