uncircumcised in heart and ears

The phrase that is translated into English as “uncircumcised in heart and ears” is translated into Afar as “You are people who have hearts that refuse God, and ears closed saying we didn’t hear God’s message.” (Source: Loren Bliese)

Other translations for “uncircumcised in heart and ears” include:

  • Rincón Zapotec: “it doesn’t enter your hearts or your ears. You are like those who don’t even believe”
  • Eastern Highland Otomi: “hard are your hearts and not a little bit open are your ears”
  • Morelos Nahuatl: “you have your heart as unbelievers, you do not want to hear God’s word”
  • Highland Popoluca: “you never wanted to do God’s will, never truly believed”
  • Teutila Cuicatec: “you are just the same as those who do not believe God’s word because you do not obey”
  • Huichol: “you have not been marked with God’s sign in your hearts or in your ears” (or: “you are unruly and unsubmissive like an untamed, unbranded bronco”)
  • Ojitlán Chinantec: “you do not have the word-sign in your hearts. Your ears are clogged”
  • Copainalá Zoque: “you just don’t understand”
  • Isthmus Mixe: “your hearts and minds are not open” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Kaqchikel: “with your hearts unprepared” (source: Nida 1964, p. 220)
  • Elhomwe: “like people who do not know God” (source: project-specific translation notes in Paratext)
  • Chichewa (interconfessional translation) “hard-headed.” (Source: Wendland 1987, p. 130)
  • Bariai: “You aren’t able to receive knowledge, certainly not. You shut your ears always to Deo’s talk.” (Source: Bariai Back Translation)
  • Low German 1975 translation by Rudolf Muuß: “Your hearts and ears are no better than those of the heathen”
  • Uma: “No kidding your stubbornness! No kidding your making yourselves deaf to hearing the Word of the Lord God!” (Source: Uma Back Translation)
  • Yakan: “Your livers are livers not obeying/following God. And how deaf are your ears. You do not listen-to/heed God’s word/message.” (Source: Yakan Back Translation)

See also uncircumcised and stiff-necked.

crown of life

The Greek in James 1:12 that is translated in English as “crown of life” is translated in Navajo (Dinė) as “the life-way prize” (source: Nida 1964, p. 238) and in Owa as “the wage of your souls” (source: Carl Gross).

In Chichewa (interconfessional translation) translated as mphotho or “prize (of life)”. Ernst Wendland (1987, p. 120) explains: “A Chewa Chief might wear a special sea shell or bracelet as a sort of badge of office, but these would be magically endowed to give him super-natural protection against his enemies. Because of these underlying associations, such terms would not be appropriate here. Instead the word mphotho ‘prize,’ ‘reward’ (for achievement) has been used.”

See also complete verse (James 1:12) and crown of thorns.

I the LORD your God am a jealous God

The Hebrew that is translated in English as “I, the Lord your God, am a jealous God” or similar is translated in Toraja-Sa’dan with an established figure of speech: “I am the Lord your God who will not that His face is drawn as water is drawn” (i.e “who will not that a person treats Him without respect, or refuses to figure with Him, or dishonors Him, or in passing Him by honors others above him.”) (Source: H. van der Veen in The Bible Translator 1950, p. 21 ff. ).

In Orma, the phrase is translated as “I, the Lord your God, will not tolerate if you bow down and worship them.” George Payton explains: “When we translated Exodus in Orma, we had difficulty translating ‘jealous’ in the Ten Commandments in Exodus 20. The first commandments in vv.3-5 read, ‘You shall have no other gods before me. 4 ‘You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. 5 You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents…’

“Verse 5 says ‘I, the Lord your God, am a jealous God’ The word jealous/jealousy in Orma is hinaafa. This word brings two negative connotations. One is feeling envious of someone else’s property, or of the prosperity of their livestock or the produce of their farms. In other words, envy or coveting what someone else has but you do not. The word hinaafa can also refer to a jealous husband in a bad way. When a husband is always suspicious of his wife being unfaithful, he easily flies into a rage when she does something that triggers his suspicions, even if she is innocent. Sometimes the husband attacks her or someone else and harms them because of his jealousy. Hinaafa communicates that idea of blind rage, often unreasonable or irrational. We had to choose a different way to communicate God’s attitude. God promised to punish them if they worship any gods because He will not put up with them if they do. We ended up translating vv3-5: ‘Apart from me, you shall not worship any other gods. You shall not make a statue of anything in heaven or anything on earth or anything in the waters. I, the LORD your God, will not tolerate if you bow down and worship them. If you do, I will punish even the children for the sin of their parents…'”

In Chichewa “‘jealousy’ very commonly includes a prominent sexual component” so the solution there was to translated “(a God) who does not allow competition with me” (source: Wendland 1987, p. 127) and in Chamula Tzotzil it is not appropriate to use the usual word for jealousy of humans in relation to God when translating the Hebrew term that is translated as “jealous” in English versions. Here “I get angry with those who go with others” is used (source: Robert Bascom).

no dealings

The phrase in John 4:9 that is translated in English translations as “for Jews do not share things in common with Samaritans” or similar is translated into Mono is translated as “It is taboo for you people to drink from our buckets.” (Source: Carl Gross)

In Telugu the more unspecific “have no dealings” rendering was used since even members of the same family do not use each other’s dishes. (Source: David Clark)

In Chitonga it is translated with the existing idiom “(Jews and Samaritans) do not step on each other’s toes” and in Chichewa (interconfessional translation) as “(do not) look one another in the eyes.” (Source: Wendland 1987, p. 130)

wild ass

In the context of being in the wilderness, the Aramaic, Hebrew and Greek that is translated as “wild ass” in English is translated in Chitonga as cibize or “zebra,” because “from the Tonga perspective, no ‘donkey of the bush’ [the literal correspondent of ‘wild ass’] could be expected to live very long, due to predators like lions, etc.” (Source: Wendland 1987, p. 130)

 

Two species of wild ass were known by the Israelites, the Nubian Wild Ass Equus asinus africanus, which lived on the African side of the Red Sea, and the Persian Wild Ass or Onager Equus hemionus, which was common in the land of Israel, Syria, and Mesopotamia. It seems likely that the Hebrew ‘arod and the Aramaic ‘arad refer to the Nubian wild ass, and the Hebrew pere’ to the onager.

Both species of wild ass were hunted for their meat.

The Nubian wild ass is probably the ancestor of virtually all domestic donkeys. It is a smallish, light brown donkey with a characteristic dark stripe down its spine and across its shoulders. It originally had stripes on the lower part of its forelegs. It has long ears and a tufted tail. It is still found in Ethiopia, Eritrea, and Somalia.

The onager, or Persian wild ass, is a larger animal, classified scientifically as a species of horse. It looks something like a mule. The scientific name hemionus means “half-ass”. It has smaller ears than a typical donkey. It is a fawn color but has a whitish chest and belly. It was evidently never fully domesticated, although one ancient Sumerian illustration shows onagers harnessed to a chariot. Onagers are still found in very small numbers in parts of Syria and Iraq and have been reintroduced into Israel.

The onager was a symbol of untameable wildness, and thus the metaphor “wild ass” was used to describe anyone with wild uncontrolled behavior.

In Africa the closest equivalent to the wild ass is the zebra, which is about the same size and belongs to the same animal family. Like the onager, the zebra has never been widely domesticated. Where the phrase “wild donkeys” would refer to domestic donkeys that have returned to living in a wild state (“feral donkeys”), a phrase meaning “wild horse” is a better choice, since feral donkeys are easily captured and domesticated, whereas feral horses are harder to domesticate. Languages that use the same word for horse and zebra may still have a problem.

The same word or expression can be used for both Hebrew words and for the Aramaic ‘arad, since no distinction between the wild ass species is intended in the biblical text, except in Job 39:5. In this verse, the Hebrew pere’ and ‘arod are both used:

The parallelism can be preserved either by using a pronoun in the second line (Who untied its ropes?) or by using “zebra” or “wild horse” for pere’ and “wild ass” for ‘arod.

Nubian Wild Ass, Wikimedia Commons

Persian Wild Ass / Onager, Wikimedia Commons

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

See also wild ass of a man / wild donkey and donkey.

your blood be on your own heads

The Hebrew and Greek that is often translated as “your blood be on your own heads” or similar in English is translated as

  • “you have the guilt if you don’t receive eternal life” in Highland Popoluca
  • “you are to blame if you lose your own souls” in Coatlán Mixe
  • “you will be to blame yourselves when you do not go to a good place” in Isthmus Mixe
  • “you will be lost but you are at fault yourselves” in Morelos Nahuatl
  • “you are the ones who are guilty that you will be lost” in Lalana Chinantec (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • “if you die in your bad deeds, it’s your own bad fault” in Bariai (source: Bariai Back Translation)
  • “let your own blood alone eat you” in Kupsabiny (source: Kupsabiny Back Translation)
  • “You have killed yourselves with your own heart” in Chichewa (source: Wendland 1987, p. 28)
  • “your blood will be to you” (existing idiom) in Kwere (source: Pioneer Bible Translators, project-specific translation notes in Paratext)

insulted him and shook their heads

The Greek that is translated as “(they) insulted him and shook their heads” in English is translated in Dobel with the culturally equivalent “(they) continuously bit their lips at him and abused him.”

In Nüpode Huitoto, “shake their heads” is translated with the cultural equivalent “stick out their chins” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), in Chol with “spitting on the ground,” in Copainalá Zoque with “clapping the hands” (source: John Beekman in Notes on Translation, March 1965), p. 2ff.), and in Chichewa (interconfessional translation) as “showing their scorn” (“‘wagging their heads’ is understood as a nonverbal expression of frustration, grief, or even surprise — source: Wendland 1987, p. 110).

In the German New Testament translation by Berger / Nord (publ. 1999) idiomatically with verzogen höhnisch das Gesicht und spotteten or “tauntingly grimaced at him and mocked him.”

See also shake the head.

eyes brightened, strength returned

The Hebrew in 1 Samuel 14:27 that is translated as “eyes brightened” or “strength returned” in English is translated in Mandinka as “his eyes were opened.” “This turns out to be a remarkable coincidence of idiom between Hebrew and Mandinka, both implying ‘strength returns.'” (Source: Rob Koops)

Likewise, in Chichewa (interconfessional translation) it is translated with a proverb that says “his eyes were brightened” and (also) refers to hunger being satisfied. (Source: Wendland 1987, p. 104)