The Greek that is translated as “The spirit is willing, but the flesh is weak” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) with Der Heilige Geist macht mutig, aber als bloße Menschen sind wir feige or “The Holy Spirit makes us courageous, but as mere humans we are cowards.”
The now commonly-used English idiom “The spirit is willing, but the flesh is weak” (meaning a person pretending to be harmless) was first coined in 1526 in the English New Testament translation of William Tyndale. (Source: Crystal 2010, p. 281)
For other idioms in English that were coined by Bible translation, see here.
The following translations are illustrative of the contrastive expressions: “your hearts are ready but your bodies are weak” (Highland Puebla Nahuatl), “your heart is strong but you yourselves are not strong” (Central Tarahumara), “your heart has strength, but your body does not have strength” (Tzeltal), “your heart desires to do good, but your heart is weak,” in which “heart” must be used in both clauses since it not only stands for the center of the personality, but is also the symbol of typical human nature (Loma). (Source for this and all above Bratcher / Nida)
Other translations include “the mind is enthusiastic about doing what God wants it to but limited in the capacity of the body” (Ibaloi) or “Your body is tired but your inner man is not tired” (Lacandon). (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
In Guhu-Samane an idiomatic expression with “your desire is there, but sleep has slain your body” is used. (Source: Ernest Richert in Notes on Translation December 1963: p. 4-7; reprinted in The Bible Translator 1965, p. 198ff. )
The Greek that is typically translated as “tempt” or “temptation” in English is translated in Noongar as djona-karra or “reveal conduct” (source: Warda-Kwabba Luke-Ang) and in Tibetan as nyams sad (ཉམས་སད།), lit. “soul + test,” or in some cases as slu (སླུ།) or “lure / lead astray” (for instance in 1 Cor. 7:5 or Gal 6:1) (source: gSungrab website )
The Greek that is typically translated as “spirit” in English is translated in Warao as “obojona.” Obojona is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. )
Hand colored stencil print on momigami by Sadao Watanabe (1962). Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe. For other images of Sadao Watanabe art works in TIPs, see here.
Following is a painting (“Jesus’ agony in the garden of Gethsemane”) by Kim Ki-chang (1913-2001):
Kim Ki-chang (pen name: Unbo) had been deaf and partially mute since the age of 7. He painted a series of 30 paintings for the “Life of Christ” cycle in 1952 during the Korean War. Kim portrayed Jesus as a seonbi / 선비, or a Joseon Period (1392-1910) gentleman scholar, wearing a gat / 갓 (hat) and dopo / 도포 (robe). For other images of Kim Ki-chang art works in TIPs, see here.
Following is a painting (“Prayer at Gethsemane”) by He Qi:
Image taken from He Qi Art . For purchasing prints of this and other artworks by He Qi go to heqiart.com . For other images of He Qi art works in TIPs, see here
Retrotraducciones en español (haga clic o pulse aquí)
El grupo llegó al lugar de Getsemaní y Jesús dijo a los discípulos: “Uds, sientense y queden esperando mientras yo voy a orar.”
Jesús llamó a Pedro, Jacobo y Juan que vinieran con él. Jesús sentió angustiado y triste y dijo: “Mi alma adentro de mi está angustiado y muy triste, siento que ahorita ya he muerto, uds 3 quedense a vigilar.”
Jesús se fue a orar a Dios que quitara su sufrimiento, Jesús caminó y se arrodilló en el suelo, inclinó su cabeza hacia el suelo y se prostró.
Oró: “Padre, mi papá, tú puedes hacer todo, por favor no dejame sufrir, es como beber una copa amarga, por favor, quitamela, pero no (haga) mi voluntad sino tú voluntad.”
Se paró y caminó hacia los discípulos y vio a los tres acostados durmiendo, y cuando vio que Pedro también estaba dormido, dijo: “Simón, ¿estás dormido? ¿No puedes mantener los ojos abiertos por un ratito, una mera hora?
Uds vigilen y oren que no caigan en tentación. El espíritu adentro de uds tiene ganas, pero la carne del cuerpo es débil.”
Otra vez Jesús caminó en la otra dirección y oró lo mismo. Adentro, los ojos de los discípulos gradualmente se cerraron y durmieron fuerte.
Jesús caminó (hacia los discípulos) y vio que estaban dormidos. Los discípulos abrieron los ojos: ¡caray! no sabían qué decirlo.
Jesús caminó hacia el otro lado y oró por tercera vez, y regresó diciendo: “Uds sigan dormidos y descansen, ya basta.
Mira, un poco por allá ya están las personas que arrestarán al hijo del hombre y lo llevarán ante pecadores.
Ya viene el hombre que me traicionará, ya levantense y vamonos.”
The group arrived at the place (called) Gethsemane and Jesus said to the disciples: “You sit down and stay here waiting while go to pray.”
Jesus called Peter, James and John to go with him. Jesus felt distressed and sad and said: “My soul is distressed in me and very sad, I feel as if I have already died now. You three stay here and keep watch.”
Jesus went off to pray that God would take away his suffering, Jesus walked and knelt down on the ground, inlcined his head to the ground and prostrated himself.
He prayed: “Father, my Dad, you can do everything, please don’t let me suffer, it’s like drinking a bitter cup, please, take it away from me, but not my will, but yours.”
He got up and walked to the disciples and saw the three of them sleeping, and when he saw that Peter also was sleeping, he said: “Simon, are you sleeping? Can you not keep your eyes open for a little while, not even one hour?
“Keep watch and pray that you don’t fall in temptation. The spirit inside you is willing but the flesh of the body is weak.”
Again, Jesus walked the other way and prayed the same way. Inside, the eyes of the disciples were gradually closing and they slept deeply.
Jesus walked over (to the disciples) and saw they were sleeping. The disciples opened their eyes: oh no!, they didn’t know what to say.
Jesus walked the other way and prayed a third time and he walked back saying: “Continue sleeping, and resting, it’s enough.
“Look, over there just a little ways off are the people who will arrest the Son of Man and will take him before sinners.
“The man who will betray me is already coming, it’s time to get up, let’s go.”
Jesus and his disciples came to a place called Gethsemane. There Jesus said to his disciples:
— Stay here, I’ll go and pray.
He took three disciples with him — Peter, James, John. The four of them went. On the way, Jesus felt a strong anxiety in his heart. He said to the disciples:
— My heart suffers! The time of my death is approaching. You stay here, stay awake, do not sleep. I will go and pray.
Jesus stepped aside, fell to the ground and began to pray:
— My God! Make this terrible suffering pass me by! You are my father! You can do everything. Please, make this suffering not happen to me. But let it be what you want, not what I want.
Then Jesus returned to the three disciples and saw that they were sleeping. He said:
— Peter! Couldn’t you stay awake for just one hour? You, disciples, be attentive, pray! Be prepared for the hour when trouble happens. The spirit is strong, but the body is weak.
Jesus went to pray again. He prayed the same words, then came back and again saw the disciples sleeping. Jesus called them, but the disciples barely opened their eyes, they could not say anything. Jesus went to pray for the third time, and when he returned, the disciples were still sleeping.
Jesus said:
— You’re sleeping sweetly. Enough! The time is coming when sinners will seize the Son of Man. Rise!
The disciples got up and followed Jesus. As they walked, they noticed a man in the distance.
Jesus said to his disciples:
— You see, a man is approaching along the road. He will betray me.
Original Russian back-translation (click or tap here):
Иисус с учениками пришли в место, которое называлось Гефсимания. Там Иисус сказал ученикам:
— Оставайтесь здесь, я же отойду помолиться.
Трех учеников — Петра, Иакова, Иоанна — он взял с собой. Вчетвером они пошли. Иисус по дороге чувствовал сильную тревогу на сердце. Он сказал ученикам:
— Сердце мое страдает! Приближается время моей смерти. Вы оставайтесь тут, бодрствуйте, не спите. Я же пойду молиться.
Иисус отошел в сторону, пал на землю и начал молиться:
— Бог мой! Сделай так, чтобы эти страшные страдания прошли мимо меня! Ты — мой отец! Ты можешь сделать все. Прошу, сделай так, чтобы не случились со мной эти страдания. Но пусть будет то, что хочешь ты, а не я.
Потом Иисус вернулся к трем ученикам и увидел, что они спят. Он сказал:
— Петр! Неужели ты не мог один только час бодрствовать? Вы, ученики, будьте внимательны, молитесь! Будьте готовы к тому часу, когда случится беда. Дух силен — а тело слабо.
Иисус снова пошел молиться. Он молился тем же словами, потом вернулся обратно и опять увидел учеников спящими. Иисус звал их, но ученики едва приоткрывали глаза, сказать ничего не могли. Иисус в третий раз отправился молиться, а когда вернулся, ученики по-прежнему спали.
Иисус сказал:
— Вы сладко спите. Довольно! Приближается время, когда грешники схватят Сына человеческого. Вставайте!
Ученики поднялись и последовали за Иисусом. По дороге они заметили вдали человека.
Иисус сказал ученикам:
— Видите, приближается человек по дороге. Он предаст меня.
“beg” or “ask,” (full expression: “ask with one’s heart coming out,” which leaves out selfish praying, for asking with the heart out leaves no place for self to hide) (Tzotzil)
“raise up one’s words to God” (implying an element of worship, as well as communication) (Miskito, Lacandon) (source of this and all above: Bratcher / Nida)
“speak to God” (Shilluk) (source: Nida 1964, p. 237)
“talk together with Great Above One (=God)” (Mairasi) (source: Enggavoter, 2004)
“beg” (waan) (Ik). Terrill Schrock (in Wycliffe Bible Translators 2016, p. 93) explains (click or tap here to read more):
What do begging and praying have to do with each other? Do you beg when you pray? Do I?
“The Ik word for ‘visitor’ is waanam, which means ‘begging person.’ Do you beg when you go visiting? The Ik do. Maybe you don’t beg, but maybe when you visit someone, you are looking for something. Maybe it’s just a listening ear.
When the Ik hear that [my wife] Amber and I are planning trip to this or that place for a certain amount of time, the letters and lists start coming. As the days dwindle before our departure, the little stack of guests grows. ‘Please, sir, remember me for the allowing: shoes, jacket (rainproof), watch, box, trousers, pens, and money for the children. Thank you, sir, for your assistance.’
“A few people come by just to greet us or spend bit of time with us. Another precious few will occasionally confide in us about their problems without asking for anything more than a listening ear. I love that.
“The other day I was in our spare bedroom praying my list of requests to God — a nice list covering most areas of my life, certainly all the points of anxiety. Then it hit me: Does God want my list, or does he want my relationship?
“I decided to try something. Instead of reading off my list of requests to God, I just talk to him about my issues without any expectation of how he should respond. I make it more about our relationship than my list, because if our personhood is like God’s personhood, then maybe God prefers our confidence and time to our lists, letters, and enumerations.”
In Luang it is translated with different shades of meaning (click or tap here to read more):
For Acts 1:14, 20:36, 21:5: kola ttieru-yawur nehla — “hold the waist and hug the neck.” (“This is the more general term for prayer and often refers to worship in prayer as opposed to petition. The Luang people spend the majority of their prayers worshiping rather than petitioning, which explains why this term often is used generically for prayer.”)
For Acts 28:9: sumbiani — “pray.” (“This term is also used generically for ‘prayer’. When praying is referred to several times in close proximity, it serves as a variation for kola ttieru-yawur nehla, in keeping with Luang discourse style. It is also used when a prayer is made up of many requests.”)
For Acts 8:15, 12:5: polu-waka — “call-ask.” (“This is a term for petition that is used especially when the need is very intense.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
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