naked

The Greek, Latin and Hebrew that is translated as “naked” in English is translated in Enlhet with a figure of speech: “(one’s) smoothness.” (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )

In Elhomwe the word for “naked” is “shameful to use, and would never be used by a preacher in church.” Therefore “without clothes” is used. (Source: project-specific translation notes in Paratext)

hungry

The Hebrew, Ge’ez, Latin, and Greek that is translated in English as “hungry” (or: “famished”) is translated in a number of ways:

  • Noongar: “without stomach” (koborl-wirt) (source: Warda-Kwabba Luke-Ang)
  • Kölsch translation (Boch 2017): nix zo Käue han or “have nothing to chew on” and singe Mage hät geknottert wie ne Hungk or “his stomach growled like a dog” (source: Jost Zetzsche)
  • German New Testament translation by Berger / Nord (publ. 1999): Hunger überfiel ihn or “Hunger overtook (lit.: “attacked”) him” (in Matthew 4:2)
  • Kupsabiny: “hunger ate him” (source: Kupsabiny Back Translation)
  • Mairasi: “feeling tuber pains” (tubers are the main staple) (source Enggavoter 2004)

The Works of Mercy

The following is a stained glass window showing some of the works of mercy by Lavers, Barraud and Westlake, 1884 for the All Saints’ church, Mountfield, England:

Photo by Julian P Guffogg, hosted by Wikimedia Commons under a Creative Commons Attribution Share-alike license 2.0 license

Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )

take care (Japanese honorifics)

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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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

The Greek that is translated as “take care” or “minister” in English is translated in the Shinkaiyaku Bible as o-sewa (お授け), combining “take care” (sewa) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

inclusive vs. exclusive pronoun (Matt. 25:44)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the exclusive form (excluding the Lord).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.