The Greek term exodos (ἔξοδος) that is used in Luke 9:31, is typically translated as “departure” in English, but a handful of English translations use exodus, including the New Revised Standard Version, updated edition (2021) (“They appeared in glory and were speaking about his exodus”), the New Living Translation (2004, 2007), and The Second Testament by Scot McKnight (2023) (“who, appearing in splendor, were talking about his exodus”).
The French translation of Chouraqui (1985) uses exode (Apparaissant dans leur gloire, ils parlent de son exode) and the Danish Authorized Version (last revision 1992) uses udgang, the same term that is used in Hebrews 11:22 for the Exodus of the Israelites from Egypt (note that the Old Testament Exodus book is called Anden Mosebog or “The second book of Moses” in Danish).
A number of translations don’t use the term for “exodus” in the translation but point to it in a note, including the French Nouvelle Français courant (latest rev. 2007) and the Traduction œcuménique de la Bible, édition intégrale (1977 / 2010) (“Jesus must bring about the new exodus through his death, resurrection, and ascension”), the Catalan Traducció Interconfessional (1995), or the various Catholic Christian Community Bibles (see here).
The note in Sarah Ruden’s translation (2021, p. 200) says this: “In this context, Moses and Elijah are the perfect interlocutors. Moses led the exodus (from the Greek for, literally, the ‘road out’; ‘departure’ is the word I use here) of the Hebrews from slavery in Egypt, and Elijah made his exit from earth on a heavenly chariot. Also, Moses and Elijah sum up the main authority of scripture, ‘the law and the prophets’: Moses was said to have written the Pentateuch, and Elijah was an exemplary prophet.”
Thanks to Iver Larsen and Steve Kempf.
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
English:
When the earth was wild and waste,
Darkness over the face of Ocean,
Rushing spirit of God hovering over the face of the waters —
Source: Everett Fox 1995
German:
Die Erde aber war Irrsal und Wirrsal.
Finsternis über Urwirbels Antlitz.
Braus Gottes schwingend über dem Antlitz der Wasser.
Source: Buber / Rosenzweig 1976
French:
la terre était tohu-et-bohu,
une ténèbre sur les faces de l’abîme,
mais le souffle d’Elohîms planait sur les faces des eaux.
Source: Chouraqui 1985
For other verses or sections translated with a Hebraic voice, see here.
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
English:
This may God do to “the enemies of” David, and thus may he add,
if I leave from all that belongs to him, by daybreak [even] one pissing against the wall!
Translator’s notes:
“David’s enemies”: Later scribes have added the word “enemies” here, in order to avoid placing a verbal curse on David.
“One pissing against the wall”: Others, euphemistically, “a single male,” but the imagery is doglike. Unlike most modern translations, Tyndale and the King James Version got it right: “aught / one that pisseth by the wall.”
Source: Everett Fox 2014
German:
so tue Gott Dawids Feinden, so füge er hinzu,
laß ich bis zum Morgenlicht von allem, was sein ist, einen Wandpisser übrig!
Source: Buber / Rosenzweig 1976
French:
Ainsi fera Elohîms aux ennemis de David et ainsi il ajoutera si je laisse,
de tout ce qui est à lui, avant le matin, un pisseur contre un mur !
Source: Chouraqui 1985
For other verses or sections translated with a Hebraic voice, see here.
The Greek that is typically translated as “Blessed” in English is translated in the French 1985 translation by Chouraqui as En marche or “Rise up / Forward / Let’s get going.”
The Jewish scholar and inter-religious translator A. Chouraqui explains: “The first word of the Sermon on the Mount is, in most translations, the main obstacle to understanding Yeshua‘s message. Makarioi, the Greek says — “Blessed” — and this word immediately sends commentators off on the wrong track. The ‘Beatitudes’ are assumed to be something that should be possessed from the outset, whereas they will only be fully realized in the kingdom of Adonai. And Jesus did not say makarioi, but ashrei (see Psalm 1:1), an exclamation…from the root ashar which implies, not the idea of a vague and essentially hedonistic happiness, but the idea of uprightness, yashar — the uprightness of the person who is walking on a path clear of obstacles — the path that leads toward Adonai.” (Source: Watson 2023, p. 58)
Note that Psalm 1:1a is translated by Chouraqui as En marche, l’homme qui ne va pas au conseil des criminels — “En marche (see above), the man who doesn’t attend the council of criminals.”
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
English:
the Children of Israel would see Moshe’s face,
that the skin of Moshe’s face was radiating;
but then Moshe would put back the veil on his face,
until he came in to speak with him.
Source: Everett Fox 1995
German:
sahen die Söhne Jissraels Mosches Antlitz,
daß die Haut des Antlitzes strahlte;
dann aber legte Mosche den Schleier wieder über sein Antlitz,
bis er kam, mit ihm zu reden.
Source: Buber / Rosenzweig 1976
French:
Les Benéi Israël voient les faces de Moshè:
oui, la peau des faces de Moshè rayonnait.
Moshè retourne le voile sur ses faces,
jusqu’à sa venue pour parler avec lui.
Source: Chouraqui 1985
For other verses or sections translated with a Hebraic voice, see here.
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
English:
and after the earthquake, fire —
Yhwh was not in the fire;
but after the fire,
a still, small voice.
Source: Everett Fox 2014
German:
und nach dem Beben ein Feuer:
Er im Feuer nicht –,
aber nach dem Feuer
eine Stimme verschwebenden Schweigens.
Source: Buber / Rosenzweig 1976
French:
Après le séisme, un feu. Pas dans le feu, IHVH-Adonaï.
Après le feu, une voix, un silence subtil.
Source: Chouraqui 1985
For other verses or sections translated with a Hebraic voice, see here.
Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.
English:
So give your servant an understanding heart
to judge your people, to discern between good and evil.
For who is able to judge this your weighty people?
Source: Everett Fox 1995
German:
so gib deinem Diener
ein hörendes Herz,
dein Volk zu richten,
den Unterschied von Gut und Bös zu unterscheiden,
denn wer vermöchte dies dein gewichtiges Volk zu richten.
Source: Buber / Rosenzweig 1976
French:
Donne à ton serviteur un coeur qui entende,
pour juger ton peuple, pour discerner le bien du mal.
Oui, qui pourrait juger ton peuple, ce poids ? »
Source: Chouraqui 1985
For other verses or sections translated with a Hebraic voice, see here.
The Greek that is translated as “do not tempt God” or “do not put God to the test” is translated into Huallaga Huánuco Quechua as “don’t push God to do what you want.” Nida (1952, p. 50) says about this translation: “This sentence means more than even the English ‘tempt God,’ for our word ‘tempt’ implies too much the idea of inducing to sin, and the real point is that we should try not to force God.”
The French 1985 translation by Chouraqui translates it as “N’éprouve pas (“Do not test”) 
.” This follows Chouraqui’s method of translating YHWH in the Hebrew Bible / Old Testament (see tetragrammaton (YHWH)).
See also foolishness of God and tempt / temptation.
