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).

enemy / foe

The Greek, Hebrew, Aramaic, Ge’ez, and Latin that is translated as “enemy” or “foe” in English is translated in the Hausa Common Language Bible as “friends of front,” i.e., the person standing opposite you in a battle. (Source: Andy Warren-Rothlin)

In North Alaskan Inupiatun it is translated with a term that implies that it’s not just someone who hates you, but one who wants to do you harm (Source: Robert Bascom), in Tarok as ukpa ìkum or “companion in war/fighting,” and in Ikwere as nye irno m or “person who hates me” (source for this and one above: Chuck and Karen Tessaro in this newsletter ).

In Cherokee it is either translated as “the one(s) who reprimand(s) you” or “the one(s) feared.” (Source: Bender / Belt 2025, p. 47)

complete verse (Jeremiah 19:9)

Following are a number of back-translations as well as a sample translation for translators of Jeremiah 19:9:

  • Kupsabiny: “Enemies will surround the city wanting to kill people. Then, life will be very painful in the city until a person eats his/her children and one person eats another.’” (Source: Kupsabiny Back Translation)
  • Hiligaynon: “This city will-be- sieged by the enemies until the residents will-run-out of food. Therefore they will- now -eat their fellowman, even their very-own children.’ ’” (Source: Hiligaynon Back Translation)
  • English: “I will enable your enemies who want to kill you to surround the city for a long time. Then the food will be all gone, and you people will be extremely hungry, with the result that you people in the city will eat the flesh of your own children and your neighbors’ children.’” (Source: Translation for Translators)

1st person pronoun referring to God (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also pronoun for “God”.

Translation commentary on Jeremiah 19:9

With this verse compare Deut 28.53. Lam 4.10 indicates that the people actually did these horrible things.

Good News Translation and Die Bibel im heutigen Deutsch reverse the order of clauses in the verse, mentioning first the siege of the city, then last, for effect, the eating of the children.

In the siege and in the distress: In Hebrew siege and distress sound alike, and distress may be taken as modifying siege; hence Good News Translation has “The siege will be so terrible” (similarly Die Bibel im heutigen Deutsch). This could also be expressed “when their enemies besiege [or, surround] them and cause them to suffer.”

Their enemies and those who seek their life are the same people. Good News Translation turns the second of these into a verb, with the first being the subject: “The enemy will … try to kill its people.” In the text it is clear that it is the LORD who sends the enemies, thereby causing the people to become cannibals. Consequently, some translators will render the verse as follows:

• I will cause their enemies, those people who want to kill them, to surround their city and cause them great suffering. It will be so bad for them that they will even eat their children and their neighbors.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .