Since Saint Lucian Creole French does not have one term for the Greek that is typically translated as “glory” in English, David Frank (in: Lexical Challenges in the St. Lucian Creole Bible Translation Project, 1998) gives examples on how varied that term is translated in its many mentions in Luke:

“The primary meaning of that Greek word is ‘bright, visible splendor.’ The same word has a variety of secondary and extended senses. Since there is not a well-understood Creole word for ‘glory’ and we had to translate it according to meaning, the renderings of ‘glory’ in Creole were diverse, as the following examples, all from the book of Luke, show:

  • Luke 2:9: èvèk klèté Bondyé té ka kléwé toupatou anlè yo (‘and God’s light was shining everywhere on them’)
  • Luke 2:14a: An syèl yo ka glowifyé Bondyé, yo ka di i gwan (‘In heaven they are praising God, they are saying he is great‘)
  • Luke 2:32b: èk i kay Izwayèl on plas pou moun konnèt (‘and he will make Israel a place for people to know‘)
  • Luke 4:6a: Mwen kay ba’w tout pouvwa èk wichès sé wéyòm sala (‘I will give you all power and riches of these kingdoms’)
  • Luke 9:26b: lè mwen kay vini an pouvwa mwen ka kléwé kon zéklè (‘when I will come in my power shining like lightning‘)
  • Luke 12:27b: pa menm Sòlomonn an tout wichès li ki té sa abiyé otan bèl kon yonn anpami yo (‘not even Solomon in all his riches was dressed as nice as one of them’)
  • Luke 14:10b: Sa kay ba’w lonnè wèspé an zyé lézòt sé moun-an (‘That will give you honor respect in the eyes of the other people’)
  • Luke 17:18: ki viwé di Bondyé mèsi (‘who returned to tell God thank you‘)
  • Luke 19:38b: Annou glowifyé Bondyé (‘Let’s praise God’)
  • Luke 21:27: épi pouvwa èk gwan klèté (‘with power and great light‘)
  • Luke 24:26: èk apwé sa i kay jwenn wèspé (‘and after that he will get respect‘)

See also the light of the knowledge of the glory of God.

complete verse (Luke 14:10)

Following are a number of back-translations of Luke 14:10:

  • Nyongar: “But when your friend invites you, go to the lowest seat so your friend will come and say to you, ‘Go up higher my friend, to a better seat’. Then all the people who were invited, they will see that you are great in the eyes of your friend.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “So, when you (sing.) are called to go to a feast, it is better that you (sing.) sit in a low place, so that the houseowner will say to you (sing.): ‘Friend, come sit in that good seat over there.’ If like that, you will be more honored in the eyes of the people.” (Source: Uma Back Translation)
  • Yakan: “But if you are invited, sit down at the lower end, and when the host comes he will say to you, ‘Friend, don’t sit here. Go to the head of the table.’ Then the others who are invited will see that you are honored.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But when we are invited to a feast, let’s not choose a good seat, and when we sit down we should sit down in a seat that’s not so very good. And then that person who is giving a feast, he can say to us, ‘Hey, friend–don’t you sit there, because you sit here in a good seat.’ And then we won’t be ashamed, but rather people will respect us.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore what you (sing.) should do if you (sing.) are invited to join-in-eating, you (sing.) will go join-in-sitting at the edge. Then the host will be responsible to tell you (sing.), ‘That’s a bad seat, come here because here’s a good one.’ So you (sing.) will be honored in the sight of the others who joined-in-eating.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “What is good is, when you are invited, sit there where the insignificant are seated. For if it’s like that, when the one who invited you approaches, he will say to you, ‘Friend, move there to that far from ordinary seat.’ Well, you have been honored (lit. given praiseworthiness/glory of the body) in the presence of the others who were invited.” (Source: Tagbanwa Back Translation)