The Hebrew that is translated in English as “Rahab” is translated in the interconfessional Chichewa translation (publ. 1999) as chilombo cha m’nyanja or “beast of the sea.” (Source: Wendland 1998, p. 96)
horn of salvation, mighty savior
The Hebrew and Greek that is translated literally as “horn of salvation” and less metaphorically as “mighty savior” in some English versions is translated along those lines in many languages as well:
- Uma: “a powerful War chief who brings salvation”
- Una “a very powerful Person to us who will rescue people” (source for this ans above: Dick Kroneman)
- Elhomwe “powerful savior” (source: project-specific translation notes in Paratext)
- Mairasi: “the strong One Who will save us” (source: Enggavoter 2004)
- Bariai: “this man came to retrieve us back” (source: Bariai Back Translation)
In Uab Meto, however the term for “horn” is also used metaphorically for “hero” and in Balinese the term for “tusk,” which suggests “champion/hero” (source: Reiling / Swellengrebel).
In Chichewa (interconfessional translation, 1999) it is translated as “our mighty Saviour.” Ernst Wendland (1998, p. 155f.) explains: “A literal rendering of the Greek ‘horn of salvation’ causes real problems in Chichewa due to the strong association that an animal ‘horn’ has with the local practice of sorcery (e.g. a ‘sorcerer’ is referred to as wanyanga ‘person of a horn’). Since the horn was a symbol of strength in biblical times, [we] translated this metonym as ‘our mighty Saviour.'”
bread of the presence, consecrated bread, showbread
The Greek and Hebrew that is translated as “showbread,” “bread of the presence,” or “consecrated bread” in English is translated as:
- “bread set before the face of God” (Luvale)
- “loaves which are laid before the face (of God)” (Toraja-Sa’dan) (source for this and above: Bratcher / Nida)
- “bread to-do-homage” (Tae’)
- “holy bread” (Pohnpeian, Chuukese)
- “placed bread” (Ekari)
- “church-bread” (Sranan Tongo) (source for this and three above: Reiling / Swellengrebel)
- “loaves offered to God” (interconfessional Chichewa translation; source: Wendland 1998, p. 110)
- “bread that was sitting on the altar” (Low German) (translation by Johannes Jessen, publ. 1933, republ. 2006)
- “bread that only (the) priests were permitted to eat” (Kupsabiny) (source: Kupsabiny Back Translation)
- “offering bread which was remaining in Deo’s sight” (Bariai) (source: Bariai Back Translation)
- “bread that was offered/sacrificed to God” (Uma) (source: Uma Back Translation)
- [“bread which is the thank-offering to God” (tip_language language=”6194″]Tagbanwa[/tip_language]) (source: Tagbanwa Back Translation)
See Mark 2:23-28 in Russian Sign Language for the Russian Sign Language translation of “showbread.”
atoning sacrifice, propitiation
The Greek that is translated as “propitiation” or “atoning sacrifice” in English is translated in South Bolivian Quechua as “putting out [as in putting out a fire] on account of our sins” (source: T.E. Hudspith in The Bible Translator 1952, p. 66ff. ).
In Chichewa, it is translated as nsembe yopepsera machimo athu or “a sacrifice for saying sorry for our sins” (interconfessional translation, publ. 1999) and in Chitonga as cipaizyo cakumanya mulandu or “the sacrifice for putting an end to the case/offense [of our sins].” (Source: Wendland 1998, p. 91)
See also sacrifice of atonement / expiation / propitiation and atonement.
devout
The Greek that is often translated in English as “devout” (or “pious”) is translated in various ways:
- Lalana Chinantec: “[people who] revere God”
- Chichimeca-Jonaz: “[people who] obey and worship God”
- Eastern Highland Otomi: “[people who] remember God”
- San Mateo del Mar Huave: “worshipers of God”
- Tzotzil: “[people who] are zealously doing what they think is God’s word”
- Mezquital Otomi: “[people who] very much believe what they have been taught about God” (source for this and five above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Chichewa interconfessional translation, publ. 1999: “[people who] love God” (source: Wendland 1998, p. 90)
- Uma: “[people who] submit to Lord God” (Source: Uma Back Translation)
- Yakan: “very religious” (source: Yakan Back Translation)
- Western Bukidnon Manobo: “[people who] are faithful in carrying out the commands of God” (source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “[people who] are serving God” (source: Kankanaey Back Translation)
- Tagbanwa: “[people who] are indeed devout-worshipers of God” (Source: Tagbanwa Back Translation)
- Bariai: “[people who] respect God” (source: Bariai Back Translation)
- Kupsabiny: “[people who] have dedicated themselves to God” (source: Kupsabiny Back Translation)
- German: “God-fearing” (gottesfürchtig) or “pious” (fromm)
- Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “[people who] take their faith very seriously” (source for this and above: Zetzsche)
- Hausa Common Language Bible: “owners of worshiping God” (source: Hausa Common Language Bible Back Translation)
- Hiligaynon: “godly” (source: Hiligaynon Back Translation)
See also righteous / righteousness.
body of death
The Greek in Romans 7:24 that is translated in English as “body of death” is translated in Chichewa as khalidwe langa lino londidzetsera imfa or “this nature of mine that brings death upon me” (interconfessional translation, publ. 1999). (Source: Wendland 1998, p. 91)
earthly sanctuary
The Greek in Hebrews 9:1 that is translated as “earthly sanctuary” or similar in English is translated by the interconfessional Chichewa translation (publ. 1999) as malo opembedzeramo omangidwa ndi anthu or “a place for worshiping in made by people.” (Source: Wendland 1998, p. 110)
evil brings death to the wicked
The phrase in Psalm 34:21 that is rendered in English versions as “evil brings death to the wicked” or similar is translated into the interconfessional Chichewa translation (publ. 1999) with the existing proverb choipa chitsata mwini or “evil follows its owner.” (Source: Wendland 1998, p. 96)