Matt 13:35 – TIPs

parable

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The Greek that is translated as “parable” in English is translated in other languages in a number of ways:

Piro: “picture with words”
Pamona: “message in the manner of a comparison”
Highland Totonac and South Bolivian Quechua: “comparison word”
Tzeltal: “picture story”
Yucateco and Central Tarahumara: “likeness word”
Cashibo-Cacataibo: “story which says like that”
Chicahuaxtla Triqui and Wayuu: “story told for teaching”
Navajo: “story from which understanding comes”
Western Kanjobal: “notice from which comes teaching” (source for this and all above: Bratcher / Nida)
North Alaskan Inupiatun: “story with a meaning”
Kekchí: “changed, or, turned-about word” (source for this and one above: Reiling / Swellengrebel)
Palantla Chinantec: “double talk” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Mairasi: “example” (source: Enggavoter 2004)

complete verse (Matthew 13:35)

Following are a number of back-translations of Matthew 13:35:

Uma: “From that, the word that was written by the prophet long ago was fulfilled: ‘I teach them with parables. I bring them teachings that were hidden from when the world was first created [lit., from the beginning of the creating of the world].'” (Source: Uma Back Translation)
Yakan: “Na, what one prophet had written in the holy-book was fulfilled, it said, ‘I speak in parables when I teach them. I tell them about what was not known since the world was created.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason he did this (inadvertently) is because that which was prophesied long ago by the inspired one of God is being fulfilled. It said, ‘I teach them parables. I relate to them that which was hidden long ago, beginning with the creation of the world, lasting until now.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “That’s how he was teaching so that what God had-the prophet -say would be fulfilled saying, ‘Parables are what I will use to talk to them. I will tell them what was not made-known since (lit. beginning from) the creation of the world.'” (Source: Kankanaey Back Translation)
Tagbanwa: “His teaching was like that so that what was said by the prophets in the past would be fulfilled which was the word of God which said, ‘I will teach them wholly with illustrations. I will explain to them the things being hidden from the creation of the world.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Thus he did because it was necessary to happen according to the word spoken by the spokesman for God who said: ‘I will seek to make comparisons in the word I speak to the people. I will tell the people the word which was not known since when the world was made,’ he said.” (Source: Tenango Otomi Back Translation)

Language: Kankanaey · Tagbanwa · Tenango Otomi · Uma · Western Bukidnon Manobo · Yakan

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

San Blas Kuna: “one who speaks the voice of God”
Central Pame and Vai: “interpreter for God”
Kaqchikel, Navajo, Yaka: “one who speaks for God”
Northern Grebo: “God’s town crier” (see more about this below)
Sapo: “God’s sent-word person”
Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
Ekari: “person who speaks under divine impulse”
Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
Kafa: “decide for God only” (source: Loren Bliese)
Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
Highland Totonac: “speaker on God’s behalf”
Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Coatlán Mixe: “God’s word-thrower”
Ayutla Mixtec: “one who talks as God’s representative”
Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Mezquital Otomi: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Nyongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

Language: Aguaruna · Alekano · Ayutla Mixtec · Batak Toba · Central Pame · Central Tarahumara · Chinese · Coatlán Mixe · Copainalá Zoque · Eastern Highland Otomi · Ekari · Highland Totonac · Isthmus Mixe · Ixcatlán Mazatec · Kafa · Kaqchikel · Kouya · Kutu · Mairasi · Martu Wangka · Mezquital Otomi · Navajo · Ngäbere · Northern Grebo · Nyongar · Obolo · San Blas Kuna · Sapo · Shipibo-Conibo · Uab Meto · Vai · Western Bukidnon Manobo · Yaka (Congo) · Yaka (DRC)