The Greek term that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
In San Blas Kuna it is rendered as “help the heart,” in Laka, it is “take by the hand” in the meaning of “rescue” or “deliver,” in Huautla Mazatec the back-translation of the employed term is “lift out on behalf of,” in Anuak, it is “have life because of,” in Central Mazahua “be healed in the heart,” in Baoulé “save one’s head” (meaning to rescue a person in the fullest sense), in Guerrero Amuzgo “come out well,” in Northwestern Dinka “be helped as to his breath” (or “life”) (source: Bratcher / Nida), and in Nyongarbarrang-ngandabat or “hold life” (source: Warda-Kwabba Luke-Ang).
The Greek that is translated in English as “devil” is sometimes translated with indigenous specific names, such as “the avaricious one” in Tetelcingo Nahuatl or “the malicious deity” in Toraja-Sa’dan. (Source: Reiling / Swellengrebel)
In Yoruba it is translated as èṣù. “Èṣù is thought of as bringing evil, but also as giving protection. The birth of a child may be attributed to him, as the names given to some babies show, Èṣùbiyi (Èṣù brought this forth), and Èṣùtoyin (Èṣù is worthy of praise).” (Source: John Hargreaves in The Bible Translator 1965, p. 39ff. )
In Muna, it is translated as Kafeompu’ando seetani: “Master of the evil-spirits” (source: René van den Berg) and in Mairasi as owe er epar nan: “headman of malevolent spirits” (source: Enggavoter 2004), in Huehuetla Tepehua as “chief of demons,” and in Ojitlán Chinantec as “head of the worldlings” (source for the last two: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125).
In Chinesemóguǐ (魔鬼), literally “magical ghost,” is used. This is a term that was adopted from Buddhist sources into early Catholic writings and later also by Protestant translators. (Source: Zetzsche 1996, p. 32)
In Lak and Shughni it is translated with terms of feminine gender. Vitaly Voinov tells this story (click or tap here to see the rest of this insight):
“In the Lak language of Dagestan, the names ‘Iblis’ and ‘sheytan’ (referring to Satan and his minions, respectively) in this language were borrowed from the Arabic Islamic tradition, but they entered Lak as feminine nouns, not masculine nouns. This means that they grammatically function like nouns referring to females in Lak; in other words, Laks are likely to think of Iblis as a woman, not a man, because of the obligatory grammatical patterning of Lak noun classes. Thus, when the team explained (in Russian) what the Lak translation of Jesus’ wilderness temptation narrative at the beginning of Matthew 4 said, it sounded something like the following: ‘After this, the Spirit led Jesus into the wilderness to be tempted by Iblis… .The temptress came to Jesus, and she said to Him…’
“Since this information (that the devil is a female spirit) is part of the very name used for Satan in Lak, nothing can really be done about this in the translation. The Lak translator did not think that the feminine gender of Iblis should cause any serious misunderstandings among readers, so we agreed to leave it in the translation. Prior to this, I had never heard about languages in which the devil is pictured as a woman, but recently I was told by a speaker of the Shughni language that in their language Sheytan is also feminine. This puts an interesting spin on things. The devil is of course a spirit, neither male nor female in a biologically-meaningful sense. But Bible translators are by nature very risk-aversive and, where possible, want to avoid any translation that might feed misleading information to readers. So what can a translator do about this? In many cases, such as the present one, one has to just accept the existing language structure and go on.”
Following are a number of back-translations of Luke 8:12:
Nyongar: “Seeds falling on the path resemble people: they hear the Word, but after the Devil comes and takes away the truth from their hearts. The Devil stops them believing and he stops them being saved.” (Source: Warda-Kwabba Luke-Ang)
Uma: “The seed that falls in the middle of the road stands for people who hear the Word of God, but the King of Evil-ones confuses their hearts, with the result that they do not believe, and they are not free from the punishment of their sins.” (Source: Uma Back Translation)
Yakan: “What was broadcasted on the way is a figure for the people who hear the word of God, then the leader of demons goes there and grabs the word from their minds so that they don’t believe and will not be saved.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And that which was planted which fell on the path, that’s like the people who hear the Word of God and then Satan arrives, and he makes it so that they forget the word they heard, so that they cannot believe and cannot be freed from punishment.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “That which fell on the path, they are compared to people who hear the word of God, whereupon the Diablo goes and removes from their minds the word that they have heard in order that they will not believe and be saved.” (Source: Kankanaey Back Translation)
Tagbanwa: “What is aluded to by the pathway which got scattered on is the people who listen to this teaching but forget it again, for Satanas gets it quickly so that they won’t be able to believe/obey and be saved.” (Source: Tagbanwa Back Translation)
Translations of the Greek pistis and its various forms that are typically translated as “faith” in English (itself deriving from Latin “fides,” meaning “trust, faith, confidence, reliance, credence”) and “believe” (from Old English belyfan: “to have faith or confidence in a person”) cover a wide range of approaches.
Bratcher and Nida say this (1961, p. 38) (click or tap here to read more):
“Since belief or faith is so essentially an intimate psychological experience, it is not strange that so many terms denoting faith should be highly figurative and represent an almost unlimited range of emotional ‘centers’ and descriptions of relationships, e.g. ‘steadfast his heart’ (Chol), ‘to arrive on the inside’ (Chicahuaxtla Triqui), ‘to conform with the heart’ (Uab Meto), ‘to join the word to the body’ (Uduk), ‘to hear in the insides’ (or ‘to hear within one’s self and not let go’ – Nida 1952) (Laka), ‘to make the mind big for something’ (Sapo), ‘to make the heart straight about’ (Mitla Zapotec), ‘to cause a word to enter the insides’ (Lacandon), ‘to leave one’s heart with’ (Baniwa), ‘to catch in the mind’ (Ngäbere), ‘that which one leans on’ (Vai), ‘to be strong on’ (Shipibo-Conibo), ‘to have no doubts’ (San Blas Kuna), ‘to hear and take into the insides’ (Kare), ‘to accept’ (Pamona).”
Following is a list of (back-) translations from other languages (click or tap here to read more):
Awabakal: ngurruliko: “to know, to perceive by the ear” (as distinct from knowing by sight or by touch — source: Lake, p. 70) (click or tap here to read more)
“[The missionary translator] Lancelot Threlkeld learned that Awabakal, like many Australian languages, made no distinction between knowing and believing. Of course the distinction only needs to be made where there are rival systems of knowing. The Awabakal language expressed a seamless world. But as the stress on ‘belief’ itself suggests, Christianity has always existed in pluralist settings. Conversion involves deep conviction, not just intellectual assent or understanding. (…) Translating such texts posed a great challenge in Australia. Threlkeld and [his indigenous colleague] Biraban debated the possibilities at length. In the end they opted not to introduce a new term for belief, but to use the Awabakal ngurruliko, meaning ‘to know, to perceive by the ear,’ as distinct from knowing by sight or by touch.”
Language in southern Nigeria: a word based on the idiom “lose feathers.” Randy Groff in Wycliffe Bible Translators 2016, p. 65 explains (click or tap here to read more):
What does losing feathers have to do with faith? [The translator] explained that there is a species of bird in his area that, upon hatching its eggs, loses its feathers. During this molting phase, the mother bird is no longer able to fly away from the nest and look for food for her hungry hatchlings. She has to remain in the nest where she and her babies are completely dependent upon the male bird to bring them food. Without the diligent, dependable work of the male bird, the mother and babies would all die. This scenario was the basis for the word for faith in his language.
Teribe: mär: “pick one thing and one thing only” (source: Andy Keener)
Luba-Katanga: Twi tabilo: “echo” (click or tap here to read more)
“Luba-Katanga word for ‘Faith’ in its New Testament connotation is Twi tabilo. This word means ‘echo,’ and the way in which it came to be adapted to the New Testament meaning gives a very good idea of the way in which the translator goes to work. One day a missionary was on a journey through wild and mountainous country. At midday he called his African porters to halt, and as they lay resting in the shade from the merciless heat of the sun. an African picked up a stone and sent it ricocheting down the mountain-side into the ravine below. After some seconds the hollow silence was broken by a plunging, splashing sound from the depths of the dark river-bed. As the echo died away the African said in a wondering whisper ‘Twi tabilo, listen to it.’ So was a precious word captured for the service of the Gospel in its Luba Christian form. Twi tabilo — ‘faith which is the echo of God’s voice in the depths of human sinful hearts, awakened by God Himself, the answer to his own importunate call.’ The faith that is called into being by the divine initiative, God’s own gift to the responsive heart! (Source: Wilfred Bradnock in The Bible Translator 1953, p. 49ff. )
The Venda term u tenda, lutendo. This term corresponds to the terms ho dumela (Southern Sotho), and ku pfumela (Tsonga) that have been used in these translations of the Bible, and means “to assent,” “to agree to a suggestion.” It is important to understand this term in the context of the character of the people who use it.
The way in which the Venda use this term reveals much about the priority of interpersonal relationships among them. They place a much higher priority on responding in the way they think they are expected to respond than on telling the truth. Smooth interpersonal relationships, especially with a dominant individual or group, take precedence over everything else.
It is therefore regarded as bad form to refuse directly when asked for something one does not in fact intend to give. The correct way is to agree, u tenda, and then forget about it or find some excuse for not keeping to the agreement. Thus u tenda does not necessarily convey the information that one means what one says. One can tenda verbally while heartily disagreeing with the statement made or having no intention whatsoever to carry out what one has just promised to do. This is not regarded as dishonesty, but is a matter of politeness.
The term u sokou tenda, “to consent reluctantly,” is often used for expressing the fatalistic attitude of the Venda in the face of misfortune or force which he is unable to resist.
The form lutendo was introduced by missionaries to express “faith.”
According to the rules of derivations and their meanings in the lu-class, it should mean “the habit of readily consenting to everything.” But since it is a coined word which does not have a clearly defined set of meanings in everyday speech, it has acquired in church language a meaning of “steadfastness in the Christian life.” Una lutendo means something like “he is steadfast in the face of persecution.” It is quite clear that the term u tenda has no element of “trust” in it. (…)
In “The Christian Minister” of July 1969 we find the following statement about faith by Albert N. Martin: “We must never forget that one of the great issues which the Reformers brought into focus was that faith was something more than an ‘assensus,’ a mere nodding of the head to the body of truth presented by the church as ‘the faith.’ The Reformers set forth the biblical concept that faith was ‘fiducia.’ They made plain that saving faith involved trust, commitment, a trust and commitment involving the whole man with the truth which was believed and with the Christ who was the focus of that truth. The time has come when we need to spell this out clearly in categorical statements so that people will realize that a mere nodding of assent to the doctrines that they are exposed to is not the essence of saving faith. They need to be brought to the understanding that saving faith involves the commitment of the whole man to the whole Christ, as Prophet, Priest and King as he is set forth in the gospel.”
We quote at length from this article because what Martin says of the current concept of faith in the Church is even to a greater extent true of the Venda Church, and because the terms used for communicating that concept in the Venda Bible cannot be expected to communicate anything more than “a mere nodding of assent”. I have during many years of evangelistic work hardly ever come across a Venda who, when confronted with the gospel, would not say, Ndi khou tenda, “I admit the truth of what you say.” What they really mean when saying this amounts to, “I believe that God exists, and I have no objection to the fact that he exists. I suppose that the rest of what you are talking about is also true.” They would often add, Ndi sa tendi hani-hani? “Just imagine my not believing such an obvious fact!” To the experienced evangelist this is a clear indication that his message is rejected in so far as it has been understood at all! To get a negative answer, one would have to press on for a promise that the “convert” will attend the baptism class and come to church on Sundays, and even then he will most probably just tenda in order to get rid of the evangelist, whether he intends to come or not. Isn’t that what u tenda means? So when an inexperienced and gullible white man ventures out on an evangelistic campaign with great enthusiasm, and with great rejoicing returns with a list of hundreds of names of persons who “believed”, he should not afterwards blame the Venda when only one tenth of those who were supposed to be converts actually turn up for baptismal instruction.
Moreover, it is not surprising at all that one often comes across church members of many years’ standing who do not have any assurance of their salvation or even realise that it is possible to have that assurance. They are vhatendi, “consenters.” They have consented to a new way of life, to abandoning (some of) the old customs. Lutendo means to them at most some steadfastness in that new way of life.
The concept of faith in religion is strange to Africa. It is an essential part of a religion of revelation such as Christianity or Islam, but not of a naturalistic religion such as Venda religion, in which not faith and belief are important, but ritual, and not so much the content of the word as the power of it.
The terms employed in the Venda Bible for this vital Christian concept have done nothing to effect a change in the approach of the Venda to religion.
It is a pity that not only in the Venda translation has this been the case, but in all the other Southern Bantu languages. In the Nguni languages the term ukukholwa, “to believe a fact,” has been used for pisteuo, and ukholo, the deverbative of ukukholwa, for pistis. In some of the older Protestant translations in Zulu, but not in the new translation, the term ithemba, “trust”, has been used.
Some languages, including Santali, have two terms — like English (see above) — to differentiate a noun from a verb form. Biswạs is used for faith, whereas pạtiạu for “believe.” R.M. Macphail (in The Bible Translator 1961, p. 36ff. ) explains this choice: “While there is little difference between the meaning and use of the two in everyday Santali, in which any word may be used as a verb, we felt that in this way we enriched the translation while making a useful distinction, roughly corresponding to that between ‘faith’ and ‘to believe’ in English.”
Likewise, in Nyongar, koort-karni or “heart truth” is used for the noun (“faith”) and djinang-karni or “see true” for the verb (“believe”) (source: Warda-Kwabba Luke-Ang).