The Greek and Hebrew term that is translated into English as “yoke,” the Afar translation uses koyta (poles of camel pack) which refers to two poles in front of the hump and two behind; elsewhere in agricultural Ethiopia the yoke is only in front of the hump.
In Kwasio it is translated with a term that refers to a “bulky piece of wood attached to the neck of a goat, preventing it from roaming freely in the brushy undergrowth.”
Joshua Ham explains: “When checking this verse in Kwasio, I was surprised to find that the Kwasio had a word for yoke. You see, none of the language groups we have worked with have a tradition of using animals to pull carts or plows. Since yokes don’t exist in the culture, there’s no need for a word for that concept in these languages.
“When I asked the Kwasio team about their word for yoke, they said that they don’t use yokes to help animals pull plows; rather, their word for yoke refers to a bulky piece of wood attached to the neck of a goat, preventing it from roaming freely in the brushy undergrowth. So while the exact use of a Kwasio yoke is not the same as a biblical yoke, there are a lot of similarities: in both cases, it’s a piece of wood around an animal’s neck that serves to keep the animal under control. While the overlap isn’t perfect, it’s pretty good — and almost certainly better than trying to squeeze in a distracting explanation of how yokes function in the biblical cultures.”
The Hebrew that is translated in English as “height was like the height of cedars and was strong as oaks” is translated in Afar as xexxaarah calawwayti gide yakkeeh caylah lubak inna luk yenehiyya: “the length of (hemispherical) house poles and strength as lions.” (Afar portable houses have frames of thin poles up to nine feet long bent over the top. These poles are covered with mats and are broken down and loaded on camels when they migrate to areas where there is grass for their animals.)
The Hebrew in 1 Kings 4:29 that is translated in English as “(Judah and Israel were as) numerous as the sand by the sea” is translated in Afar as Yuuda kee Israayil mari mangah arrooqih gide akkuk yeneeniih: “Judah and Israel were as numerous as gravel.” In verse 29 a similar expression is translated as loowo sinni: “not countable.”
The Hebrew that is translated in English as “horns of wild oxen” is translated in Afar as “wild animals.”
See also bulls / dog.
The Hebrew that is translated in English as “bulls” and “dogs” is translated in Afar as “hyenas.”
See also horns of wild oxen.
The Greek that is often translated as “Were not our hearts burning within us?” is translated as “a boiling comes to our hearts inside” in Marathi (an idiom for joy and enthusiasm), “drawn, as it were, our mind” in Balinese, “hurt (i.e. longing) our hearts” in Ekari, “something was-consuming in our-heart” in Tae’ (an idiom for “we were profoundly moved”), or “our heart was beating for joy” (Sranan Tongo). (Source: Reiling / Swellengrebel)
In Afar the phrase is translated as robti leeh innah nel oobak sugtem hinnaa?: “Wasn’t it as rain coming down on us?” (heat is bad, rain is good in the desert). (Source: Loren Bliese)
The Hebrew and the Greek that is usually directly translated as “kiss” in English is translated more indirectly in other languages because kissing is deemed as inappropriate, is not a custom at all, or is not customary in the particular context (see the English translation of J.B. Phillips, 1960 in Rom. 16:16: “Give each other a hearty handshake”). Here are some examples:
- Pökoot: “greet warmly” (“kissing in public, certainly between men, is absolutely unacceptable in Pökoot.”) (Source: Gerrit van Steenbergen)
- Chamula Tzotzil, Ixcatlán Mazatec, Tojolabal: “greet each other warmly” or “hug with feeling” (source: Robert Bascom)
- Afar: “gaba tittal ucuya” (“give hands to each other”) (Afar kiss each other’s hands in greeting) (source: Loren Bliese)
- Roviana: “welcome one another joyfully”
- Cheke Holo: “Love each other in the way-joined-together that is holy” (esp. in Rom. 16:16) or “greet with love” (esp. 1Thess. 5:26 and 1Pet. 5.14)
- Pitjantjatjara: “And when you meet/join up with others of Jesus’ relatives hug and kiss them [footnote], for you are each a relative of the other through Jesus.” Footnote: “This was their custom in that place to hug and kiss one another in happiness. Maybe when we see another relative of Jesus we shake hands and rejoice.” (esp. Rom. 16:16) (source for this and two above: Carl Gross)
- Balanta-Kentohe and Mandinka: “touch cheek” or “cheek-touching” (“sumbu” in Malinka)
- Mende: “embrace” (“greet one another with the kiss of love”: “greet one another and embrace one another to show that you love one another”) (source for this and two above: Rob Koops)
- Gen: “embrace affectionately” (source: John Ellington)
- Kachin: “holy and pure customary greetings” (source: Gam Seng Shae)
- Kahua: “smell” (source: David Clark) (also in Ekari and Kekchí, source: Reiling / Swellengrebel)
- Nyanja: “to suck” (“habit and term a novelty amongst the young and more or less westernized people, the traditional term for greeting a friend after a long absence being, ‘to clap in the hands and laugh happily'”)
- Medumba: “suck the cheek” (“a novelty, the traditional term being ‘to embrace.'”)
- Shona (version of 1966): “to hug”
- Balinese: “to caress” (source for this and three above: Reiling / Swellengrebel)
In Afar the term that is translated into English as “motion to” is translated as “minin cassa heeh”: “signal with eyebrow.”
In Afar the phrase that is translated into English as “I will not leave you orphaned” is translated as abba akak rabe diidaale matakkaanay: “you will not become like bees whose father/leader has died.”
In Afar the phrase that is translated as “not to speak in the name of Jesus” is translated as “Yaasus xagar numul maxagina”: “Don’t touch (on) the body of Jesus to a person.”
See also in the name of / in my name / in your name / on the account of my name / on the account of his name.