The Hebrew and Greek that is translated as “remember” in English is translated in Mairasi as “it is (or: place it) in your liver’s crack” (source: Enggavoter 2004) and in Noongar as barrang-dwangka, literally “ear-hold” (source: Portions of the Holy Bible in the Nyunga language of Australia, 2018).
The Greek that is translated as “my spirit” or “our spirit” in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) in these verses with mein (unser) Innerstes or “my (our) innermost.” The translators explain: “This concerns the invisible part of humans beings that is turned toward God and opoen for God. The Greek pneuma is used for that as well (just as for the Holy Spirit).”
The Hebrew, Aramaic, and Greek that is typically translated in English as “serve,” “minister,” “walk with,” or “service” is translated in Igede as myị ẹrụ or “agree with message (of the one you’re serving).” (source: Andy Warren-Rothlin)
In Quetzaltepec Mixe, “serve” is translated as “obey.” (Source: Robert Bascom)
In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:
the Germandas Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news,” and the German translation by Fridolin Stier (1989) as “message of salvation” (Heilsbotschaft)
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):
“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”
“know something is true because of seeing it” in Teutila Cuicatec (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
“ones who will confirm that these-things that you have seen are true” in Kankanaey (source: Kankanaey Back Translation)
“ones who are to testify about these things, because it all happened before your eyes” in Tagbanwa (source: Tagbanwa Back Translation)
Following are a number of back-translations of Romans 1:9:
Uma: “I work with a whole heart, doing the work that God has given me, announcing the Good News that speaks of his Child. And God knows the contents of my heart, he knows how I always mention you in my prayers.” (Source: Uma Back Translation)
Yakan: “I am always asking God for/on behalf of you (pl.). God knows that this saying of mine (what I am saying) is true. I work for him wholeheartedly (lit. my liver entirely), I proclaim the good news about his Son/Child.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Because of God I will do as much as I can so that I might spread the Good News about His son. And He is the one who knows that I am always praying to Him for you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This God whom I am serving with all my ability in preaching the good news concerning his Child, he knows that in all my prayer-times I am praying for you.” (Source: Kankanaey Back Translation)
Tenango Otomi: “And I put my heart into doing the work of God. I speak the good news about the Son of God. But God knows that when I pray to him I always mention you as I pray.” (Source: Tenango Otomi Back Translation)
Huehuetla Tepehua: “I work for God with all my heart when I tell people about Christ. And he knows very well that I never don’t remember [I do remember] you when I talk to God.”
Hopi: “I continually ask God for you. God himself knows that I am telling the truth. He is the one for whom I work from my heart. For him I should tell the people the good word about his Son.”
Sayula Popoluca: “God knows that I always pray for you and I work with God with all my heart to go about telling God’s Son’s good news.” (Source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Click or tap here to see the rest of this insight.
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 Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
Click or tap here to see the rest of this insight.
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 Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, akashishite (証しして) or “testify” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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