The Greek that is often translated in English as “I will bless those who bless you, and the one who curses you I will curse” is translated in Shilluk as “I will bless those who pray for a blessing for you, and those who call a curse upon you I will call to be cursed.” In Shilluk only God can give blessings and cannot curse people.
The Greek that is translated in English as “confirmed” is translated in Kuria as “completely fulfilled.”
The translation of this verse in Taita is back-translated as: “I will make them of one mind, I will give them a new spirit, I will remove their heart of stone and give them an obeying heart” (Nani nichawibonya wikaie na nia imweri, na kungira roho mbishi andenyi kwawo. Nichainja ija ngolo ikurie sa igho ifume andenyi kwawo, nani nichawineka ngolo esikira).
Unlike the Hebrew text that uses the word leb (לֵ֣ב) (translated as “heart” in English) three times, the Taita translation uses “mind” in its first occurrence in this verse.
In Idoma it is translated as okpanco — “the top of the sky.” “According to tradition, when the world began, the okpanco was low. A woman was pounding yams and her pestle kept hitting okpanco and it started going higher and higher.”
In Naskapi it is translated as “sky skin” — “like a caribou skin.”
(Sources: Roviana: Carl Gross; Moru: Jan Sterk; Idoma: Rob Koops; Naskapi: Doug Lockhart in Word Alive 2013)
In Lingala it is translated as “surface.” Sigurd F. Westberg (in The Bible Translator 1956, p. 117ff.) explains: “The ‘firmament’ in Genesis 1 gave us another problem. Its meaning in English is certainly not immediately obvious. The dictionary tells us that the Hebrew means something close to our English word ’expanse.’ It seems, however, that the Hebrew idea may not always have been as abstract as that, for Isaiah says that the Lord ‘stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in.’ But the Greek word used in the Septuagint gives the idea of a firm and solid structure, and this is the idea that is carried out in our English word ‘firmament.’ Modern translations into English, Swedish, Norwegian and French take one or the other of these two leads. It is the predicament of the translator that he dare not hesitate too long between ideas. (…) In this case we tried to arrive at ’expanse’ by the use of a word meaning ’width,’ but we found that it is not really understandable except as it is associated with the noun of which it indicates the width. It cannot be used alone. The word we finally used means ‘surface,’ but it also has the idea of something stretched out or smoothed out. It is more concrete than we should like, but it does not require identity with a concrete object as does the word for width’.’
In Newari it is translated as “upper part of water” (Gen. 1:6 is translated “height between two portions of water.”) (Source: Newari Back Translation)
In Tenharim a translation for “firmament” was not deemed possible because there were no overlaps in the world view of the Tenharim speakers and that of the cosmology of Genesis. LaVera Betts (in: Notes on Translation, September 1971, p. 16ff.) explains: “[In their view,] heaven’s edge is curbed and solid. It can become meshed releasing the water above it onto the clouds, which to the Parintintín [the Tenharim speakers] are gathered wind, in order for this water to be dispersed in the form of rain. An entrance, position and description unknown, is available to the occupants of the layers of heaven through which they may pass to the world. To each layer of heaven and heaven as a whole they apply the same word: yvaga.
“The sun, moon, and stars attach to the world’s side of heaven’s edge. The sun and moon have separate paths-the moon making a half revolution and returning, and the sun making a complete revolution. No all-inclusive term for the heavenly bodies, earth, and the expanse between them so far has been encountered in Parintintín. Nor has there been found a suitable term for this expanse alone. During the day the expanse could be called the open/clear space: mytuêa; but at night it disappears into heaven and night takes its place. Its occurrence, then, is contingent on the presence of light and therefore inappropriate for expressing firmament (Gen 1:6).
“To translate ‘firmament’ as a vault the translator possibly could have used heaven’s edge which, although suiting their world view grandly, poses problems in the translator’s mind especially as to the restricted meaning it would force on the translation for them. That a good shaman is believed to be able to bring heaven down immediately over the earth reveals that to them the expanse over the earth is empty, or compressible and flexible, and the ‘vault’ movable.
“The possible translation of atmosphere for firmament was settled upon and the term used was ‘wind’: yvytua. The phrase ‘and God called the firmament heaven’ was deleted. A possible alternate ‘and God called the place of the wind heaven’ also was not used as Coriolano [the indigenous translator] did not know where the wind went when it is not seen in the form of clouds nor felt; however, he insisted the wind is everlasting — unlike one’s breath which is not lasting. Animates do not breathe air/wind but their hearts pump their own breath.”
The Greek that is translated as “He has become to us a reproof of our thoughts” or “He has become a censure of our thoughts” in English is translated in Kikuyu as “To us he has become someone who disturbs our consciences / thoughts.”
The Greek that is translated in English as “greed” or “covetousness” is translated in Zande as “having a big heart for everything” (source: Jan Sterk).
The Greek that is rendered in English as “conscience” is translated into Aari as “our thoughts speak to us,” in Nuer it is “the knowledge of their heart” (source: Jan Sterk), in Cheke Holo “to know what is straight and what is wrong” (source: Carl Gross), in Chokwe “law of the heart” (source D.B. Long in The Bible Translator 1953, p. 135ff.), in Toraja-Sa’dan penaa ma’pakilala or “the admonishing within” (source: H. van der Veen in The Bible Translator 1950, p. 21 ff.), in Yatzachi Zapotec as “head-hearts,” in Tzeltal as “hearts” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), in Enlhet as “innermost,” and in Northern Emberá as “thinking” (source: Jacob Loewen in The Bible Translator 1975, p. 201ff.)
In Warao it is translated with obojona, 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 conscience seared and perfect conscience / clear conscience, clear conscience towards God and all people, and brothers, up to this day I have lived my life with a clear conscience before God.
The Hebrew that is translated as “(the) deep” in English is translated in Luba-Lulua as “a very deep hole in which there is water.”
What is translated into English as “the wrath of God” (Good News Translation: “God’s anger”) has to be referred to in Bengali as judgment, punishment or whatever fits the context. In Bengali culture, anger is by definition bad and can never be predicated of God. (Source: David Clark)
In Kikuyu the whole phrase that is translated in English as “storing up wrath for yourself on the day of wrath” or similar is translated as “you are increasing for yourself God’s wrath.” (Source: Jan Sterk)
In Quetzaltepec Mixe it is translated with a term “that not only expresses anger, but also punishment.” (Source: Robert Bascom)
See also anger.
The Hebrew that is translated as “my country” in English is translated in Luba-Lulua as “our country” (the phrase “my country” is reserved for chiefs and presidents).