neighbor

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The Hebrew and Greek that is translated as “neighbor” in English is rendered into Babatana as “different man,” i.e. someone who is not one of your relatives. (Source: David Clark)

In North Alaskan Inupiatun, it is rendered as “a person outside of your building,” in Tzeltal as “your back and side” (implying position of the dwellings), in Indonesian and in Tae’ as “your fellow-man,” in Toraja-Sa’dan it is “your fellow earth-dweller,” in Shona (translation of 1966) as “another person like you,” in Kekchí “younger-brother-older-brother” (a compound which means all one’s neighbors in a community) (sources: Bratcher / Nida and Reiling / Swellengrebel), in Mairasi “your people” (source: Enggavoter 2004), in Mezquital Otomi as “fellow being,” in Tzeltal as “companion,” in Isthmus Zapotec as “another,” in Teutila Cuicatec as “all people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), and in most modern German translations as Mitmensch or “fellow human being” (lit. “with + human being”).

In Matt 19:19, Matt 22:39, Mark 12:31, Mark 12:33, Luke 10:27, Luke 10:29 it is translated into Ixcatlán Mazatec with a term that refers to a person who is socially/physically near. Ixcatlán Mazatec also has a another term for “neighbor” that means “fellow humans-outsiders” which was not chosen for these passages. (Source: Robert Bascom)

In Noongar it is translated as moorta-boordak or “people nearby” (source: Warda-Kwabba Luke-Ang).

idol / idols

The Hebrew, Greek and Latin that is translated as “idol(s)” in English is translated in Central Subanen as ledawan or “images” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. ) and in Cherokee “imaginary gods” (source: Bender / Belt 2025, p. 16).

In German, typically the term Götze is used. Originally this was used as a term of endearment for Gott (“God” — see here ), later for “icon” and “image, likeness.” Luther started to use it in the 16th century in the meaning of “false god, idol.” Other terms that are used in German include Götzenbild(er) (“image[s] of idols”) or Bildnis (“image” — Protestant) / Kultbild (“cultish image” — Catholic) (used for instance in Exodus 20:4 and Deuteronomy 5:8). The latest revision of the Catholic Einheitsübersetzung (publ. 2016) also uses the neologism Nichtse (“nothings”) in 1 Chron. 16:26 and Psalm 96:5. (Source: Zetzsche)

See also worthless idols.

complete verse (Ezekiel 18:15)

Following are a number of back-translations as well as a sample translation for translators of Ezekiel 18:15:

  • Kupsabiny: “He does not worship those idols of the Israelites or eats food that has been offered on the hills and he does not defile/seduce the wife of another person.” (Source: Kupsabiny Back Translation)
  • Hiligaynon: “He does not worship little-gods/false-gods of Israel or eat the offerings for these little-gods in the places-of-worship on the mountains. He does- not -lie-down-beside/(have-sexual-relations-with) the wife of others.” (Source: Hiligaynon Back Translation)
  • English: “He does not eatmeat sacrificed to idols on the hilltops.
    He does not request help from idols.
    He does not have sex with other people’s wives.” (Source: Translation for Translators)

Translation commentary on Ezekiel 18:14 - 18:17

The third example of individual responsibility in verses 14-17 follows the same pattern as the first two examples. The man in this example is a son of the wicked man in the second example, so he is a grandson of the good man in the first example. In this way God maintains the family connection and disproves the claim that guilt for sin or credit for obedience can be passed down from father to son, as the Israelite exiles were claiming in their proverb.

But if this man begets a son …: Verse 14 begins with the Hebrew word hinneh often rendered “behold” (translated “lo” in King James Version). In all the repetition in this chapter, this attention-getting particle highlights the third example. Here it may also include an element of surprise that the son of a wicked man could be good. This clause may be rendered “But suppose this evil man himself has a son.”

Who sees all the sins which his father has done, and fears, and does not do likewise: The life of the son in this example is the opposite to his father’s life. According to Revised Standard Version, the reason for the son’s change of direction is because he fears. Presumably he foresees the judgment awaiting his father and is afraid of sharing the judgment if he also lives in that way. Although this interpretation makes good sense, it involves a slight, but unnecessary, change in the Hebrew text. Instead of fears, the Hebrew has a verb that means “see,” “look at,” or “take note of.” This verb implies that he makes a deliberate decision to live differently from his father. New Revised Standard Version renders it “considers.” Good News Translation provides a helpful model for the last half of verse 14, saying “He sees all the sins his father practiced, but does not follow his example.”

Who does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbor’s wife, does not wrong any one, exacts no pledge, commits no robbery, but gives his bread to the hungry and covers the naked with a garment, withholds his hand from iniquity, takes no interest or increase, observes my ordinances, and walks in my statutes: As in the other two examples, Ezekiel lists the actions of the third man. Again, the things he does are exactly the opposite of what his father did, but they are almost identical to what his grandfather did (see numbers 1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 13 and 14 in the comments on verses 5-9). There are minor changes to four of these actions. First, this man exacts no pledge at all, that is, he “doesn’t even demand security for a loan” (Contemporary English Version). In this way he treats the poor even better than his grandfather did (compare number 6 above). However, some translations misunderstand this clause in Hebrew and wrongly render it exactly the same as in the grandfather’s list (so Good News Translation). Second, he withholds his hand from iniquity (compare number 11 above). Revised Standard Version and many other translations change the Hebrew text here, which reads “he turns his hand back from the poor” (so New Living Translation, King James Version / New King James Version, New American Standard Bible, New Jewish Publication Society’s Tanakh, Die Bibel im heutigen Deutsch, Hebrew Old Testament Text Project). This reading means he restrains himself from harming or mistreating the poor, so it may be rendered “he won’t allow himself to harm the poor.” This reading is preferable. Third, he takes no interest or increase (compare number 10 above); here the wording in Hebrew is slightly different, but the meaning is the same. Fourth, he observes my ordinances (compare number 13 above), which is literally “he does my laws” (similarly King James Version / New King James Version, New American Standard Bible, Moffatt); once again the Hebrew wording is slightly different, but the meaning is the same. This clause may be rendered “He keeps my laws” (Good News Translation) or “He obeys my laws” (similarly Contemporary English Version).

He shall not die for his father’s iniquity; he shall surely live: Immediately after the list of the third man’s actions, God declares his fate. The Hebrew word for iniquity also has the sense of “guilt” in this context (see the comments on 4.4-5, where it is rendered “punishment”). He shall not die for his father’s iniquity may be rendered “He will not die because of his father’s sins” (Good News Translation) or “His own father sinned [or, was guilty], but this good man will not be put to death for the sins of his father” (Contemporary English Version). For he shall surely live, see Ezek 18.9.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .