teach

The Greek that is translated as a form of “teach” is translated with some figurative phrases such as “to engrave the mind” (Ngäbere) or “to cause others to imitate” (Huichol). (Source: Bratcher / Nida)

In Noongar it is translated as karni-waangki or “truth saying” (source: Warda-Kwabba Luke-Ang).

Capernaum

The name that is transliterated as “Capernaum” in English means “city of consolation.” (Source: Cornwall / Smith 1997 )

In Spanish Sign Language it is translated as “town base camp” (referring to information about Capernaum being Jesus’ home base during his ministry in Matthew 4:13 and Mark 2:1) (Source: John Elwode in The Bible Translator 2008, p. 78ff. )


“Capernaum” in Spanish Sign Language, source: Sociedad Bíblica de España

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

See also Capernaum.

Click or tap here to see a short video clip about Capernaum (source: Bible Lands 2012)

Learn more on Bible Odyssey: Capernaum .

Sabbath

The Hebrew, Ge’ez, and Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil, in Mairasi as “Jew’s Rest Day,” in Quiotepec Chinantec as “day when people of Israel rested,” in Shilluk as “day of God,” in Obolo as Usen Mbuban or “Holy Day,” and in Mandarin Chinese as ānxírì (安息日) or “rest day” (literally: “peace – rest – day”). (Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Quiotepec Chinantec: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene; Chinese: Jost Zetzsche)

In Matumbi it is translated as Sabato ya Ayahudi or “Sabbath of the Jews,” to distinguish it from the Islamic Sabbath (which is Friday) or the Christian Sabbath (which is Sunday). (Source: Pioneer Bible Translators, project-specific notes in Paratext)

In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak / ​ថ្ងៃ​ឈប់​សំរាក). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honor of Yahweh as the Creator), the committee for the Today’s Khmer Version (publ. 2005) decided to keep the Hebrew word and use its transliterated form Thgnai Sabath (​ថ្ងៃ​សប្ប័ទ). “The Buddhist word Thngai Seil ‘day of merits’ used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff. )

In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original). Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation ‘Sabbath’ into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”

In French Sign Language it is translated with a sign that depicts closing of the blinds of a store:


“Sabbath” in French Sign Language (source: La Bible en langue des signes française )

Learn more on Bible Odyssey: Sabbath .

complete verse (Luke 4:31)

Following are a number of back-translations of Luke 4:31:

  • Noongar: “Then Jesus went to Capernaum, a town in Galilee. On the Sabbath, he taught the people.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “After that, Yesus went to Kapernaum town in Galilea land. When he arrived there, he also taught in the house of prayer on the Sabat Day.” (Source: Uma Back Translation)
  • Yakan: “Isa went down from Nasaret to Kapernaum, a town also in the place Jalil. When Saturday came the day-of-no-work he preached to the people in the prayer-house.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Jesus continued on to Capernaum, a town in the province of Galilee. There on a day of rest, He taught the people in a church.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus went-downhill to Capernaum which was a town in Galilea. On Saturday which was their rest-day, he went to the synagogue to go teach.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When Jesus went from there, he went to Capernaum in the district of Galilea. He again taught the people there in the worship-place on the Day of Rest.” (Source: Tagbanwa Back Translation)

Japanese honorifics (Luke 4:31)

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 usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, kuda-rare-ru (下られる) or “descend” and oshieteo-rare-ru (教えておられる) or “teaching” are used.

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

Translation commentary on Luke 4:31

Exegesis:

kai katēlthen ‘and he went down.’ kai connects the following narrative with the preceding and marks it as a continuation.

katerchomai (also 9.37) ‘to go down’ or ‘to go a lower place.’ Here the difference in height is approximately 1900 feet, that in distance, about 20 miles.

Kapharnaoum polin tēs Galilaias ‘Capernaum, a town of Galilee.’ polin tēs Galilaias is added as an identification. Capernaum was mentioned already in v. 23 but this first mentioning neither gave opportunity for nor required a geographical explanation.

kai ēn didaskōn autous en tois sabbasin ‘and he taught them on the sabbath.’ Two interpretations are possible which depend ultimately on the understanding of vv. 31-37 as a whole: (1) the clause refers to Jesus’ consecutive teaching on several sabbath days; this also applies to v. 32 which describes the reaction of the people to this teaching. Then vv. 33-37 refer to what happens on presumably the last of these sabbath days; (2) the reference is to a specific sabbath and this clause and the clauses in the imperfect tense in vv. 32f, as contrasted with the aorist tense of anekraxen ‘he shouted’ and subsequent verbs in vv. 32-36, describe as it were the setting in which the sudden outburst of v. 34 happens. The fact that v. 33 begins with kai and does not contain a reference or hint to a specific sabbath to be distinguished from sabbaths referred to previously, points to the second interpretation as being the more natural. This is also consistent with Mk. 1.21-23.

autous refers to the inhabitants of Capernaum who were present in the synagogue, though they have not been referred to previously and the synagogue itself is not mentioned until v. 33, though implied in “was teaching”.

Translation:

He went down. For movement to another level, cf. on “went up” in 2.4.

Capernaum, a city of Galilee, or, ‘(the city) C. (which is) in (the region) G.,’ cf. on 1.26.

And he was teaching them on the sabbath, or, to bring out interpretation (2), ‘once he was teaching them (or, the people (there)) on the sabbath,’ ‘on a certain sabbath he was … (etc.).’ That this happened in the synagogue may have to be stated explicitly.

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.