The Greek that is translated as “your Father” in English (when Jesus refers to the God as the Father of his followers) is rendered as “our Father” in Tzotzil “so as to not exclude Jesus.” (Source: Marin Cowan in Notes on Translation with Drill, p. 169ff.)
See also Father (address for God).
The Greek that is translated with “deny himself” or “deny oneself” is according to Bratcher / Nida “without doubt one of the most difficult expressions in all of Mark to translate adequately.” These are many of the (back-) translations:
The Greek that is translated as “justify” in English is translated into Tzotzil in two different ways. One of those is with Lec xij’ilatotic yu’un Dios ta sventa ti ta xc’ot ta o’ntonal ta xch’unel ti Jesucristoe (“we are seen well by God because of our faith in Jesus Christ”) (source: Aeilts, p. 118) and the other is “God sees as righteous” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
Other (back-) translations include:
The Greek that is translated as “with you (or: whom) I am well pleased” in English is often translated in other languages with figurative expressions, including “you are the heart of my eye” (Huastec), “you arrive at my gall” (with the gall being the seat of the emotions and intelligence) (Mossi), “I see you very well” (Tzotzil), “you make me very happy” (Sayula Popoluca), “my bowels are sweet with you” (Shilluk) (source for this and all above: Bratcher / Nida), “you pull at my heart” (Central Pame), “my thoughts are arranged” (Mashco Piro), “my heart rests in you” (Wè Southern) (source for this and two above: Nida 1952, p. 127).
The Greek that is translated as “hardness of heart” in English is translated as “large heart” into San Mateo Del Mar Huave, “tightness of heart” in Shilluk, “blind in their thoughts” in Copainalá Zoque, “hard heads” in Chicahuaxtla Triqui, “ears without holes” in Shipibo-Conibo and “do not have pain in their heart” in both Tzotzil and Tzeltal. (Source: Bratcher /Nida 1961)
In Pwo Karen it is translated as “with thick ears and horns” (source: David Clark), in Saint Lucian Creole French as Tèt yo té wèd toujou or “their heads were hard still” (source: David Frank in Hearts and Minds), in Enlhet as “(their) innermosts were deaf,” and in Woun Meu as “stiff thinking” (source for last two: Jacob Loewen in The Bible Translator 1971, p. 169ff. )
See also stubborn / hardness of heart.
The Greek that is translated into English as “(I) implore (or: adjure) (you) by God” is translated as “tell you before God” (Copainalá Zoque), “ask in front of God” (Huautla Mazatec) “ask you by God” (Eastern Highland Otomi), “ask you in God’s presence” (Southern Subanen), “I swear, calling on the name of God, requesting you” (Toraja-Sa’dan), “I want your oath by God” (Indonesian), “will assure me by using a curse on yourself calling on the name of God” (Pamona), and “ask you; God has seen it” (Tzotzil).
The Hebrew and Greek that is translated as “anger” in English in this verse is translated with a variety of solutions (Bratcher / Nida says: “Since anger has so many manifestations and seems to affect so many aspects of personality, it is not strange that expressions used to describe this emotional response are so varied).”
See also God’s anger.
Many languages have highly developed expressions for periods of the night, some of which rather closely parallel the series occurring in this verse. For example, the evening is “the sun lost” (Tzotzil) and “the sitting together time” (Mende). The period around midnight is “the stomach of the night” (Uduk). The period in the morning before sun-up may be described as “when the world begins to get white” (Tzeltal) and “before the sky-opens-door” (Eastern Maninkakan).