The Greek in Acts 1:8 that is translated in English as “to the ends of the earth” or similar is translated in Enlhet as “everywhere” because it would have had negative spiritual implication in the worldview of the native language speakers if translated more literally. (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
See also the ends of the earth.
The Greek in Acts 1:24 that is translated in English as “(you) know everyone’s heart” or similar is translated in Enlhet as “(you) know everyone’s innermost.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The Greek in Hebrews 1:14 that is translated as “spirits in the divine service” or “ministering spirits” in English is translated in Enlhet as “invisible spirits that help us.” “‘Invisible’ had to be made explicit to distinguish them from ‘wandering souls and ghosts’ which people ‘see’ and fear.” (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The Hebrew and Greek that is translated in English as “will not be shaken” or similar is translated in Enlhet as “innermost will not fall.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
The Greek in 1 Corinthians 3:12 that is translated as “gold, silver, precious stones, wood, hay, straw” in English is translated in Enlhet as “expensive things and ordinary things cheap.” (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
In Matumbi, “silver and precious stones” as “valuable gems and valuable stones” (for instance rubies or sapphires vs. something like marble). The Matumbi word for “sliver” is used for “money” and the Matumbi don’t see a clear distinction between precious metals and rock. The word for “straw” is maakapi, i.e. the material left over after harvesting corn. It’s considered relatively useless but can be used to build a shelter, just like the Greek tat is translated as “straw.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
The Greek in 1 Peter 3:7 that is translated in various ways in English but typically something like “you husbands should live with your wives in an understanding way, since they are weaker than you” is translated into Eastern Arrernte as “each one of you are to be thinking correctly about the love that belongs to married people. Remember that your wife is not physically strong like you are.” (Source: Carl Gross)
The “weaker sex” is translated in Enlhet as “those with the un-strong feminine skin.” (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
In the German New Testament translation by Berger / Nord (publ. 1999) with sie scheinen körperlich manchmal schwächer zu sein or “they sometimes seem to be physically weaker.”
The Greek that is translated in English as “old self” or similar is translated in Enlhet as “old innermost.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )
In Toraja-Sa’dan it is translated as a’gan pa’kalean masainta or “the essence of the old body (tied to sin).” (Source: H. van der Veen in The Bible Translator 1952, p. 207ff. )
In Warao it is translated as “old obojona.” Obojona is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. ). See other occurrences of Obojona in the Warao New Testament.
See also flesh (human nature).
The Greek that is translated in English as “sanctify” or “sanctification” is translated in Balanta-Kentohe “separated to God.” (Source: Rob Koops)
Other translations include:
“In Romans, hagiasmos [“sanctification”] occurs twice in chapter 6, in verses 19 and 22. It is used in relation to believers who are called to be saints (1:7), who are under grace (6:15), who have been set free from sin to become slaves of righteousness (6:18). Therefore here hagiasmos not only refers to God’s act of consecration, but also to the believer’s moral activity arising out of this state. It is this aspect that the translators have stressed in verse 19: ‘… so now yield your members to righteousness for sanctification’ has been translated untuk maksud-maksud Allah yang khusus: ‘for God’s specific purposes.’ So also in verse 22 ‘… the return you get is sanctification’ has been translated hidup khusus untuk Allah: ‘living for God alone.’
“!In 1 Corinthians 1:30: ‘… in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption,’ hagiasmos is put in a parallel position to wisdom, righteousness and redemption, and is rooted in Christ. In view of the parallel concepts, it is clear a result is indicated here. The believers are holy because they are ‘in Christ’ who is intrinsically holy. Hagiasmos here has been rendered as: umatnya yang khusus: ‘his own people.’
“In 1 Thessalonians 4:3-7, hagiasmos involves abstaining from unchastity (verse 3) and is contrasted with uncleanness (verse 7), while in verse 4 it is used as a parallel with ‘honor’ to modify the verb. Hagiasmos is here rooted in the will of God, and calls for moral conduct. The translators translate hagiasmos in verse 3 as hidup khusus untuk dia: ‘live for him alone,’ and in verses 4 and 5 menyenangkan hati Allah: ‘pleasing God’s heart.’
“The expression in 2 Thessalonians 2:13 ‘sanctification by the spirit’ (en hagiasmo pneumatos), is generally understood as sanctification or consecration effected by the Holy Spirit. This consecration was effected at the moment of conversion. The translation here is umat Allah yang suci: ‘God’s holy people.’
“The noun also appears in the Pastorals once (1 Timothy 2:15), where, in view of the context, it clearly denotes ethical behavior. The translators translate as hidup khusus untuk Allah: ‘living for God alone,’ but perhaps it would be better here to translate it with hidup tanpa vela: ‘lead a blameless life,’ which would suit the context better.
“In conclusion then, to translate hagiasmos in a way that is meaningful to the average modern reader, it may often be necessary to render it by a phrase which brings out the primary meaning of the term. If it refers to the act of consecration, this phrase should include the notion of belonging to God, and if it refers to the conduct of the believer, the phrase should stress the idea of pleasing God and refraining from evil.” (Source: Pericles Katoppo in The Bible Translator 1987, p. 429ff. )