afraid (cowardly)

The Greek that is translated as “afraid” or “cowardly” in English is translated as “(your) heart trembles” (Tzeltal), “shiver in your liver” (Uduk), or “to have such little hearts” (Tzotzil).

See also terrified / afraid and see Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”

O ye of little faith

The now commonly-used English idiom “O ye of little faith” (as an often humorous rebuke of someone who has expressed doubt) was first coined in 1382 in the English translation by John Wycliffe (in the spelling you of litel feith). (Source: Crystal 2010, p. 290)

In German, the term Kleingläubiger (literally “one of little faith”), which today is primarily used to refer to someone with a lot of doubt, was made popular in 1522 in the German New Testament translation by Martin Luther. (Source: Zetzsche)

For other idioms in English that were coined by Bible translation, see here, for idioms or terms in German, see here.

ceased / calmed down

In Gbaya, the notion of ceasing, calming down, or subsiding of something (such as the wind, the water or the earth) is emphasized in the referenced verses with dezeŋ, an ideophone that describes something that is completely calmed down or that subsided.

Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)

quietness

The interconfessional Chichewa translation (publ. 1999) uses the ideophone bata to describe complete quietness. (Source: Wendland 1998, p. 105)

Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)

Jesus calming the sea / throat singing

The following is a representation of the story of Jesus calming the sea in Shor with traditional throat singing. The singers are Lubov Arbachakova (with no instrument) and Irena Kiskurova:

A translation of the Russian subtitles into English:

0:11 Once Jesus was at the sea with his disciples.
0:24 A multitude of people gathered, and he began to teach them.
0:36 When evening came, He said to His disciples:
0:45 “Let’s move to the other side.”
0:48 The disciples asked the people to leave,
0:56 they were all in the boat together in Jesus and set out on the other side of the sea.
1:22 Suddenly there was a strong storm.
1:30 The waves beat the boat so that it was filled with water.
1:42 And Jesus at this time slept in the stern of the boat, laying his head on the steersman’s seat.
1:58 The disciples woke him up and said:
2:08 “Teacher! Do you really care that we are dying?”
2:11 Jesus stood up, calmed the wind, and said to the sea:
2:20 «Hush, shut up!»
2:23 The wind died down, and there was a complete calm on the sea.
2:35 And Jesus rebuked the disciples:
2:46 “Why are you so timid? Do you have absolutely no faith?”
2:52 They continued sailing, and the disciples spoke to each other with fear:
3:11 “Who is He, that even the wind and the sea listen to Him?”

Video provided by Bronwen Cleaver.

See also examples of Southern Altai throat singing.

Jesus Calms the Storm (image)


Painting by Wang Suda 王肅達 (1910-1963),
Housed in the Société des Auxiliaires des Missions Collection – Whitworth University

Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.

Following is a painting by Ketut Lasia (b. 1945):

Ketut Lasia is one of the last traditional Balinese painters in the Ubud style. As an adult, Lasia converted from Hinduism to Christianity, and he paints primarily biblical scenes. You can find artwork from Ketut Lasia in a variety of formats for sale at Fine Art America .

complete verse (Matthew 8:26)

Following are a number of back-translations of Matthew 8:26:

  • Uma: “Yesus said to them: ‘Why are you afraid! Your faith is really lacking.’ Yesus got up and said: ‘Stop, wind! Be still, waves!’ At once all was quiet.” (Source: Uma Back Translation)
  • Yakan: “He said to them, ‘Why are you afraid? Your trust in me is little.’ So-then Isa got up and ordered the wind and the waves to stop. Immediately the lake was very calm.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Jesus said, ‘Why are you afraid? Why is it that you don’t trust me?’ And Jesus got up, and he said to the wind and the waves that they should stop. And then it became very calm.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus said, ‘Why are you afraid? Why is your trust only a little?’ Then he got up and commanded the wind and waves, and they completely became-quiet.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When Jesus opened his eyes, he said to them, ‘What are you afraid of like that, since I am indeed with you? Your belief and trust in me really is small.’ He got up and spoke-sternly to the wind to die down, and to the lake to calm down now. What else but it became absolutely calm.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Jesus said to his learners: ‘How come you are afraid? Don’t you believe that I can care for you?’ he said. He got up then to rebuke the wind. And he rebuked the waves. No sooner did he rebuke them, then they calmed.” (Source: Tenango Otomi Back Translation)

formal pronoun: Jesus addressing his disciples and common people

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.

In Nepali translations, Jesus addresses his disciples and other people with the medium honorific pronoun timīlē (तिमीले) or timīlēharū (तिमीलेहरू). This disciples respond with a high honorific pronoun. (Source: Chitra Chhetri in The Bible Translator 2009, p. 73ff. )

In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.