The concept of “shame” in Wantoat is “to feel badly because someone has said bad things about me which I consider undeserved, or to feel badly because another’s actions towards me have been improper or disappointing to me. (…) The result is that the shamed person avoids the one who has insulted him.”
“In Mark 8:38 and Luke 9:26 if we were to use the Wantoat word mäakagat (“I am ashamed”) we would bring into the translation the component of shame which implies that Jesus has rebuked or insulted the person concerned, and so he is too embarrassed to remain in His presence; too embarrassed to go on serving Him; too disappointed in Jesus to remain as one of His people.”
Therefore, in Wantoat, the idea is expressed like this: “If someone rejects me and what I say, I, the Son of Man, will reject him…”
Source: Don Davis in Notes on Translation December 1974, p. 8-9.
The Greek that is translated into English as “(this) generation” is translated as “the people now” into Chol, “those who are in space now” into Tzeltal or “you people” into Tlahuitoltepec Mixe. (Source: Bratcher / Nida; Mixe: Robert Bascom)
Generic terms for the Greek that is translated as “generation” include “(people of one) layer” (Ekari, Toraja-Sa’dan, Batak Toba), or “one storey of growing” (Highland Totonac, using a term also denoting a storey or floor of a building). (Source: Reiling / Swellengrebel)
See also generations and all generations.
The Greek that is translated with the capitalized “Father” in English when referring to God is translated in Highland Totonac with the regular word for (biological) father to which a suffix is added to indicate respect. The same also is used for “Lord” when referring to Jesus. (Source: Hermann Aschmann in The Bible Translator 1950, p. 171ff.)
See also Lord.
The Greek that is translated as “angel” in English versions is translated as ngaṉka ngurrara (“one who belongs in the sky”) in Pintupi-Luritja. (Source: Ken Hansen quoted in Steven 1984a, p. 116.)
In Shipibo-Conibo it is translated as “word-carriers from heaven,” in Tetela, Kpelle, Balinese, and Chinese as “heavenly messengers,” in Shilluk “spirit messengers,” in Mashco Piro as “messengers of God,” in Batak Toba as “envoys, messengers,” in Navajo as “holy servants,” (source for this and above: Bratcher / Nida 1961), in Central Mazahua “one of God’s workers” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), in Tonga (Zambia) as “messenger from heaven” (source: Loewen 1980, p. 107), in Saramaccan as basia u Masa Gaangadu köndë or “messenger from God’s country” (source: Jabini 2015, p. 86), in Mairasi as atatnyev nyaa or “sent-one” (source: Enggavoter 2004), in Shipibo-Conibo as “word bringer” (source: James Lauriault in The Bible Translator 1951, p. 32ff.), and in Apali as “God’s one with talk from the head” (“basically God’s messenger since head refers to any leader’s talk”) (source: Martha Wade).
See also angel (Acts 12:15).
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek that is translated as “Son of Man” and is mostly used by Jesus to refer to himself is (back-) translated in the following languages as (click or tap for details):
- San Miguel El Grande Mixtec: “I who am a person”
- Tzotzil: “I who am equal with men” or “The Older Brother of Everybody” (“expressing the dignity and authority of the Messiah and the universality of his work”)
- Chuj: “I who became human”
- Terêna: “The True Man”
- Tenango Otomi: “The Man Appointed” (i.e. the man to whom authority has been delegated) (source for this and preceding: Beekman, p. 189-190, see also Ralph Hill in Notes on Translation February 1983, p. 35-50)
- Huehuetla Tepehua: “friend of all men”
- Tenango Otomi “the Man who came from heaven”
- Aguaruna: “I the one who was born becoming a person”
- Yatzachi Zapotec: “I whom God sent, I was born a human.” (source for this and three above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
- Central Tarahumara: “I have been stood up to help” (“This suggests that Christ has been given authority to some appointed task. A very generic word, help, was selected to fill in the lexically obligatory purpose required by the word which means to appoint or commission. Usually this word is used of menial tasks but not exclusively. The choice of this generic term retains the veiled reference to the character of Christ’s work which He intended in using the ‘Son of Man’ title.”)
- Chicahuaxtla Triqui: “He who is relative of all people.” (“The Triqui word for relative is a rather generic term and in its extended sense sometimes is diluted to neighbor and friend. But the primary meaning is relative.”)
- Xicotepec De Juárez Totonac: “Sibling of All People”
- Tepeuxila Cuicatec: “I, the Person who Accompanies All People.” (“The literal equivalents ‘son of man’ and ‘son of people’ were both rejected because of the false inference of natural birth involving a human father. Furthermore, it was necessary to expand any translation of the Bible by the addition of the pronoun ‘I’ so as to clarify the fact that Jesus is using the third person in referring to Himself. A common expression used by the Cuicatecos when difficulties befall someone, is to say to that one, ‘don’t worry, we are accompanying you.’ By this they mean they share that person’s sorrow. When wedding guests arrive at the home of a son who has just been married, they say to the father, ‘We have come to accompany you.’ By this they mean that they have come to share the father’s joy. These expressions do not refer to ordinary physical accompaniment, which is expressed by a set of different verbs. For example, visits are always announced by some such greeting as, “I have come to visit you,’ ‘I have come to see you,’ or ‘I have come to ask you something.’ The desire to accompany a friend on a journey is expressed by saying, ‘I will go with you.’ Translation helpers used the verb ‘accompany’ in constructing the phrase ‘I, the Person who Accompanies All People.'(…) It reflects the fact that Jesus closely identified Himself with all of us, understands our weaknesses, shares our burdens, rejoices with us in times of gladness, etc.”) (source for this and the three preceding: Beekman in Notes on Translation January 1963, p. 1-10)
- Guhu-Samane: “elder-brother-man” (“Since the term denotes an elder brother in every way such as honor, power, leadership, representation of the younger, etc. it is a meaningful and fitting — though not ostentatious — title.” Source: Ernest Richert in The Bible Translator 1965, p. 198ff.)
- Avaric: “Son of Adam” (“from Islam, which means ‘human'”) (source: Magomed-Kamil Gimbatov and Yakov Testelets in The Bible Translator 1996, p. 434ff.)
- Navajo: “Diné Silíi’ii” — “Man he-became-the-one-who” (“This terra presented a difficulty not only in Navajo but also one peculiar to all the Athapaskan languages. It lies in the fact that all these languages, so far as we know, have a word phonetically similar to the Navajo diné which has three meanings: ‘man, people in general,’ ‘a man,’ ‘The People’ which is the name the Navajos use for themselves. (The name Navajo was first used by the Spanish explorers.) Although it seemed natural to say diné biye’ ‘a-man his-son,’ this could also mean ‘The-People their-son’ or ‘a-Navajo his-son,’ in contrast to the son of a white man or of another Indian tribe. Since the concept of the humanity of Christ is so important, we felt that diné biye’ with its three possible meanings should not be used. The term finally decided on was Diné Silíi’ii ‘Man he-became-the-one-who.’ This could be interpreted to mean ‘the one who became a Navajo,’ but since it still would impart the idea of Christ’s becoming man, it was deemed adequate, and it has proven acceptable to the Navajos.”) (Source: Faye Edgerton in The Bible Translator 1962, p. 25ff.)
- Toraja-Sa’dan: “son (lit. child) descended in the world” (“using a poetic verb, often found in songs that [deal with] the contacts between heaven and earth”) (source: Reiling / Swellengrebel)
- Obolo: Gwun̄ Ebilene: ” it is translated as itutumu ijo isibi : “Child of Human (source: Enene Enene).
- Mairasi: Jaanoug Tat: “Person Child” (source: Enggavoter 2004)
- Morelos Nahuatl: “Christ who became man”
- Teutila Cuicatec: “the One Who Accompanies all people”
- Isthmus Mixe: “Jesus Christ, the one who is a person” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Costa Rican Sign Language: “It was impossible to translate the expression ‘Son of Man.’ The son-man sign simply means ‘male child.’ The Costa Rican Sign Language (LESCO) team opted for an interpretation of the term and translated it ‘Jesus.'” (Source: Elsa Tamez (in The Bible Translator 2008, p. 59ff.)
In many West African languages, using a third person reference as a first person indicator is common practice with a large range of semantic effects. Languages that use the exact expression “son of man” as a self-reference or reference to another person include Lukpa, Baatonum, Mossi (“son of Adam”), Yoruba (“son of person”), Guiberoua Béte, or Samo. (Source: Lynell Zogbo in: Omanson 2000, p. 167-188.)
In Balinese “we are again bordering on theological questions when we inquire as to which vocabulary shall be used to translate the texts where Jesus speaks of himself as ‘the Son of man.’ One of the fixed rules governing the use of these special vocabularies is that one may never use the deferential terms in speaking of oneself. This would be the extreme of arrogance. Now if one considers the expression ‘Son of man’ primarily as a description of ‘I,’ then one must continually indicate the possessions or actions of the Son of man by Low Balinese words. In doing this the mystery of the expression is largely lost. In any case the vocabulary used in most of the contexts would betray that Jesus means the title for himself.
“However, a distinction can actually be made in Balinese between the person and the exalted position he occupies. For example, the chairman of a judicial body may employ deferential terms when referring to this body and its chairman, without this being taken as an expression of arrogance. Considered from this standpoint, one may translate in such a way that Jesus is understood as using such deferential words and phrases in speaking of himself. The danger is, however, that the unity between his person and the figure of “the Son of man” is blurred by such usage.
“On request, the New Testament committee of the Netherlands Bible Society advised that ‘the sublimity of this mysterious term be considered the most important point and thus High Balinese be used.'”
Source: J.L. Swellengrebel in The Bible Translator 1950, p. 124ff.
In Malay, Barclay Newman reports on the translation of “Today’s Malay Version” (Alkitab Berita Baik) of 1987:
“One of the first things that we did in working through the earlier part of the New Testament was to decide on how we would translate some of the more difficult technical terms. It was immediately obvious that something must be done with the translation of ‘the Son of Man,’ since the literal rendering anak manusia (literally ‘child of a man’) held absolutely no meaning for Malay readers. We felt that the title should emphasize the divine origin and authority of the one who used this title, and at the same time, since it was a title, we decided that it should not be too long a phrase. Finally, a phrase meaning ‘the One whom God has ordained’ was chosen (yang dilantik Allah). It is interesting to note that the newly-begun Common Indonesian (Alkitab Kabar Baik, published in 1985) has followed a similar route by translating ‘the One whom God has chosen’ (yang depilih Allah).”
Source: Barclay Newman in The Bible Translator 1974, p. 432ff.
See also Son of God.
Following are a number of back-translations of Mark 8:38:
- Uma: “‘You dwell in the midst of evil people who do not follow me. But who[ever] is embarrassed to confess/admit that they follow me and are embarrassed of my teaching, I also will be embarrassed to confess/admit that he is my follower when I come from heaven. At that time, I the Child of Mankind will descend here with the holy angels, I will shine with the power of my Father.'” (Source: Uma Back Translation)
- Yakan: “Whoever is ashamed to say-in-front-of the people that he is my disciple, and that he follows my teaching, – and the people nowadays most of them are sinful and do not follow God, – I, the Son of Mankind, I will also be ashamed to recognize him as my disciple, when I come back here together with the holy angels surrounded by the brightness/glory of my Father God.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who is ashamed of me and ashamed of my teaching in this time when many people are wicked and reject God, I, the Older Sibling of Mankind, will be ashamed of him also when I return with my angels and I am clothed in the powerful shiningness of my Father God.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “People nowadays are thoroughly sinful. They have-left God to go look-for other god/gods. Whoever of them rejects me who am Child of a Person and my teachings, I will also reject him when I come, my companions being my holy angels and showing my Father’s honor.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “The truth is, as for the mass of people today, their nature/ways are evil and they really don’t follow/obey the will of God. Well since it’s like that, whoever will be ashamed/embarrassed to submit to me and admit-the-truth of my word, then really I, who am the One From Heaven Born of Man/human, will be ashamed of him on my returning here, it then being evident that the praiseworthiness/glory of my Father is with me, and my companions being the very-far-from-ordinary angels.'” (Source: Tagbanwa Back Translation)