The Greek that is translated as “together” or “with one accord” in English is translated in Yamba and Bulu as “(with) one heart.” (Source: W. Reyburn in The Bible Translator 1959, p. 1ff. )
In Enlhet it is translated as “their innermosts did not go past each other.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
There is no word in Khanty that directly corresponds to the concept of “love.”
In one of the two Bible translation projects (see here ) for which so far (2025) Genesis, Jonah, Luke, and Acts have been translated, mosty (мосты) with the primary meaning of “to be needed” or “to be necessary” was often used when translating the Greek agapao (ἀγαπάω) and the Hebrew aheb (אָהַב) — “love” in English — and the Greek agapétos (ἀγαπητός) — “beloved” in English.
Interestingly, the same word is also used in verses like Luke 7:2 for the Greek entimos (ἔντιμος) or “value highly” or in Luke 20:17 and Acts 4:11 where the “cornerstone” is the “necessary stone.”
In the other translation project in Khanty, the gospel of Mark has been translated (see here ). Here the translators have used vŏłanga săma (вŏԓаӈа сăма), meaning “important” or “pleasant to the heart” when referring to love.
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The term that is transliterated as “Barnabas” in English is translated in American Sign Language with a combination of the signs for the letter B and “encourage” (referring to Acts 11:23). (Source: Ruth Anna Spooner, Ron Lawer)
“Barnabas” in American Sign Language, source: Deaf Harbor
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: Ruth Anna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
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 relating to the decision that was made (excluding the addressees in Antioch) and for the second occurrence (“our beloved brother”) the inclusive form.
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of Acts 15:25:
Uma: “That is why we (excl.) decided here with one heart, to choose two of our companions whom we ordered to go there. The ones we order to go are our relatives Yudas and Silas. Those two will say to you with their own lips what we (excl.) have written in this letter. Yudas and Silas we (excl.) have ordered to go along with Barnabas and Paulus whom we (excl.) love. This Barnabas and Paulus are people who have offered their lives to our Lord, Yesus Kristus, in order to spread his name.” (Source: Uma Back Translation)
Yakan: “Therefore we (excl.) all agreed/planned to choose (some) persons here to send there to you. We (excl.) will send them with Barnabas and Paul, the friends who are loved very much.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Therefore we met together here, and we agreed that we would send there to you someone to explain to you. They will accompany Paul and Barnabas who are our very dear brothers.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Therefore we (excl.) had-a-meeting, and we (excl.) decided that it would be good if Pablo and Barnabas return there-near-addressee. They are our (excl.) valuable friends who have risked their lives in serving the Lord Jesu Cristo. We (excl.) also chose Judas and Silas to go-with them to confirm with their words this that we (excl.) have written.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore we (excl.) have all agreed together to choose two people to send there to you, who would be caused to accompany Bernabe and Pablo whom we hold dear.” (Source: Tagbanwa Back Translation)
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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 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).
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