Following are a number of back-translations as well as a sample translation for translators of Psalm 110:2:
Chichewa Contempary Chichewa translation, 2002/2016:
“Jehovah will enlarge the powerful rod of your kingship from Zion;
you will rule among your enemies.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“From Jerusalem the LORD will make your strong kingdom large.
You will become king over your enemies.” (Source: Newari Back Translation)
Hiligaynon:
“From Zion, the LORD will-make-wide/spread-out your (sing.) kingdom,
and you (sing.) will-rule over your (sing.) enemies.” (Source: Hiligaynon Back Translation)
Laarim:
“The LORD will increase your glorious kingdom starting from Zion,
and you will rule your enemies.” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“LORD will hand over your stick of ruling
from Jerusalem he will rule
over all your friends of front
round with you.” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“Ee mfalme, BWANA ataieneza enzi yako kutoka katika Sayuni,
anasema, ‘Utawale maadui wako wote.’” (Source: Nyakyusa Back Translation)
English:
“Yahweh also said to him, ‘I will extend your power as king
from Jerusalem to other lands;
you will rule over all your enemies.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 110:3:
Chichewa Contempary Chichewa translation, 2002/2016:
“Your war (people) will be dedicated
on your day of war.
Having clothed the holiness of glory,
from the womb of dawn,
you will receive the dew of your youth.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“On the day that You go to war against your enemies,
Your people will go wherever You desire.
Like the dew of early morning,
Your youth will come to You on the holy mountain.” (Source: Newari Back Translation)
Hiligaynon:
“In the day that you (sing.) fight with your (sing.) enemies, your (sing.) people will- willingly -help you (sing.).
Your (sing.) young people will-come to you (sing.) on the holy mountains like dew in the morning.” (Source: Hiligaynon Back Translation)
Laarim:
“When you go to the battle,
your soldiers will want to fight for you.
You will put on beautiful clothes,
and your power will be increase always
to stay like dew of morning.” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“With agreeing of life,
your people will hand over their head (i.e., ‘themselves’)
on day of when you lead with your soldiers
dress with glory with greatness
like how dew bursts in the early morning
it brings newness
so is your youthfulness
it will burst to you.” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“Watu wako watakuja kujitoa wenyewe,
katika siku ya vita vyako.
Katika utukufu wa utakatifu wako,
watakuja vijana wa kiume wako,
kama vile umande asubuhi sana.” (Source: Nyakyusa Back Translation)
English:
“On the day that you lead your armies into battle, many of your people will volunteer to join your army.
Like the dew refreshes the earth early in the morning,
young men will encourage you by coming to help you.’” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 110:4:
Chichewa Contempary Chichewa translation, 2002/2016:
“Jehovah has vowed
and he will not change his thoughts:
‘You are a priest until forever
according to the priesthood of Melchizedek.’” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“The Lord has made a great promise,
and He will not change His mind,
"You are a priest forever like Melchizedek."” (Source: Newari Back Translation)
Hiligaynon:
“The LORD has-sworn, and his mind/[lit. thinking] will- never -change, that you (sing.) (are) a priest without end, like the priestly-line of Melkizedek.” (Source: Hiligaynon Back Translation)
Laarim:
“The LORD promised,
and he will not change his thinking again,
when he said that, ‘You are priest forever,
you stay like Melchizedek.’” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“LORD does oath
he will not change his decision
‘You priest is for ever
according to order of Melchizedek.'” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“BWANA aliapa, hatabadirisha ambayo amefikiri,
‘Wewe uko kuhani wa milele na milele,
kama jinsi alivyokuwa Melkizedeki.’” (Source: Nyakyusa Back Translation)
English:
“Yahweh has made a solemn promise, and he will never change his mind;
he has said to the king, ‘You will be a priest forever
serving Yahweh like Melchizedek did.’” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 110:5:
Chichewa Contempary Chichewa translation, 2002/2016:
“The Lord is at your right hand;
He will trample on kings on the day of his wrath.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“The Lord [Adonai] who is on Your right will crush kings on the day of His anger.” (Source: Newari Back Translation)
Hiligaynon:
“The LORD (is) here at your (sing.) side;
he will-destroy the kings at the time that he shows his anger.” (Source: Hiligaynon Back Translation)
Laarim:
“The Lord stays by your right hand.
When he is angry, he will defeat many kings.” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“Lord is at your right hand
he will break-break kings on his day of anger” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“Bwana yuko upande wako wa kulia,
atawaponda wafalme wakati amechukia.” (Source: Nyakyusa Back Translation)
English:
“Yahweh stands in the place of highest honor at your right side;
when he becomes angry, he will defeat many kings.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 110:6:
Chichewa Contempary Chichewa translation, 2002/2016:
“He will judge the people of other races,
he will fill the earth with corpses and he will shatter the rulers of the whole earth.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“He will judge the nations,
He will pile up the corpses,
and crush [lit.: pulverize] the rulers all over the earth.” (Source: Newari Back Translation)
Hiligaynon:
“He will-punish the nations and he will-kill many.
He will-destroy those (who) rule the whole earth.” (Source: Hiligaynon Back Translation)
Laarim:
“He will judge the matters of the nations,
and makes the place of war to be filled up with the bodies of dead people,
he will defeat kings of all the earth.” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“he will cut nation to judgement
he will fill-fill them with corpses
he will break-break heads of his friends of front
everywhere in (the) world” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“Atakuja kuzihukumu nchi na kuwaua watu wengi,
atakuja kuwaponda viongozi wa duniani poote.” (Source: Nyakyusa Back Translation)
English:
“He will judge and punish the people of many nations;
he will fill the land with their corpses.
He will crush the heads of other kings all over the earth.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 110:7:
Chichewa Contempary Chichewa translation, 2002/2016:
“He will drink in the river by the side of the path;
therefore he will lift up his head.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“He will drink water of a river the runs alongside the way,
and so He will hold His head high.” (Source: Newari Back Translation)
Hiligaynon:
“You (sing.), Beloved King, will-drink from the place-where- water -flows beside the way/path/road,
so your (sing.) strength will-be-renewed/[lit. -returned] and you will-be-victorious.” (Source: Hiligaynon Back Translation)
Laarim:
“He will drink water at the river which is near the road,
therefore he lifted up his head.” (Source: Laarim Back Translation)
HausaCommon Language Bible:
“He will drink water stream (from) mouth of road
he will raise (his) head in victory.” (Source: Andy Warren-Rothlin)
Nyakyusa-Ngonde (back-translation into Swahili):
“Mfalme atakuja kunywa maji ya kijito, karibu na njia,
atakuja kuinua kichwa chake wakati ameshinda.” (Source: Nyakyusa Back Translation)
English:
“But my lord the king will drink from streams near the road;
he will be refreshed after defeating his enemies.” (Source: Translation for Translators)
“Hope is sometimes one of the most difficult terms to translate in the entire Bible. It is not because people do not hope for things, but so often they speak of hoping as simply ‘waiting.’ In fact, even in Spanish, the word esperar means both ‘to wait’ and ‘to hope.’ However, in many instances the purely neutral term meaning ‘to wait’ may be modified in such a way that people will understand something more of its significance. For example, in Tepeuxila Cuicatec hope is called ‘wait-desire.’ Hope is thus a blend of two activities: waiting and desiring. This is substantially the type of expectancy of which hope consists.
In Yucateco the dependence of hope is described by the phrase ‘on what it hangs.’ ‘Our hope in God’ means that ‘we hang onto God.’ The object of hope is the support of one’s expectant waiting. In Ngäbere the phrase “resting the mind” is used. This “implies waiting and confidence, and what is a better definition of hope than ‘confident waiting’.” (Source for this and above: Nida 1952, p. 20, 133)
Enlhet: “waitings of (our) 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. )
Kwang: “one’s future is restored to one’s soul like a fresh, cool breeze on a hot day.” (Source: Mark Vanderkooi right here )
Noongar: koort-kwidiny or “heart waiting” (source: Warda-Kwabba Luke-Ang)
Anjam: “looking through the horizon” (source: Albert Hoffmann in his memoirs from 1948, quoted in Holzhausen / Riderer 2010, p. 7)
Ron: kintiɓwi or “put lip” (source: Andy Warren-Rothlin)
Alekano: “wait not hearing two ears” (meaning to “wait without being double-minded” — source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
In Mwera “hope” and “faith” are translated with the same word: ngulupai. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
C.M. Doke looks at a number of Bantu languages and their respective translations of “hope” with slightly varying connotations (in The Bible Translator 1954, p. 9ff. ):
Xhosa and Zulu: themba “hope, expect,” also “have faith in, rely upon”
Tswana: tsholofelo “hope, expect, look for confidently”
Southern Sotho: tshepo “trust, rely on, believe in, have confidence in”
“Unlike English, which uses the word hope broadly, the French language uses two words that derive from the word espérer (to hope): espoir and espérance. Both can first refer to something hoped for. In this sense, the word espoir usually refers to an uncertain object; that is, someone who hopes for something in this way does not have the certainty that it will happen (“I hope the weather will be nice tomorrow”). On the other hand, espérance describes what, rightly or wrongly, is hoped for or expected with certainty. It often refers to a philosophical or eschatological object (‘I hope in the goodness of human beings’; ‘I hope for the return of Jesus Christ’).
“When we speak of espoir or espérance, we then have in mind different types of objects hoped for. This difference matters, because both terms also commonly refer to the state of mind that characterizes the hopeful. And this state of mind will be different precisely according to the object hoped for.
“Having espoir for an uncertain yet better future in these difficult times may be a good thing, but it is not enough. Such hope can be disappointed and easily fade away when our wishes and expectations (our hopes) do not materialize.
“The opposite is true with espérance, which is deeper than our desire and wish for an end to a crisis or a future without pain and suffering. To face the trials of life, we need peace and joy in our hearts that come from expecting certain happiness. This is what espérance is: a profound and stable disposition resulting from faith in the coming of what we expect. In this sense, it is similar in meaning to the English word hopefulness.
“If we have believed in the Son of the living God, we have such a hope. It rests on the infallible promises of our God, who knows the plans he has for us, his children — plans of peace and not misfortune, to give us a hope and a future (Jeremiah 29:11). By using the two meanings of the word, we can say that the espérance that the fulfillment of his promises represents (the object hoped for) fills us with espérance (the state of mind).”
Noongar: koort-kwabba-djil or “heart very good” (source: Warda-Kwabba Luke-Ang)
Chicahuaxtla Triqui: “refreshed heart” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
HausaCommon Language Bible: farin ciki or “white stomach.” Other languages that use the same expression include Southern Birifor (pʋpɛl), Dera (popolok awo), Reshe (ɾipo ɾipuhã). (Source: Andy Warren-Rothlin)
