The Greek in Acts 4:32 that is translated as “be of one heart and soul” in English is translated in Elhomwe idiomatically as “agree in hearts and thoughts.” (Source: project-specific translation notes in Paratext)
It is translated as “like one single person in their souls” in Desano and “were all one inside” in Ayutla Mixtec. (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
In the 2008 MobaYendu Kadapaaonn translation “be of one heart” is translated as “(this who believed) had one mouth.” (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. )
In German, the idiom ein Herz und eine Seele (literally “one heart and one soul”) has become a widely-used idiom relating to a very close relationship. It was made popular in 1522 in the German New Testament translation by Martin Luther. (Source: Redewendungen aus der Bibel )
The Greek in Acts 21:13 that is translated as “break heart” in English is translated in Elhomwe idiomatically as “make the heart feel pain.” (Source: project-specific translation notes in Paratext)
In the 2008 MobaYendu Kadapaaonn translation it is translated as “diminish the fluid of my heart.” In Moba, “the word pal (‘heart’) is conceived as a container containing a liquid. The container and the liquid can undergo transformations like any container and its contents when subjected to external pressure. The metaphor of the heart applied to anger perfectly illustrates this image of a container and its contents subjected to strong heat. In Moba, anger is associated with heat. There are various degrees of anger that can be compared to what happens when a pot containing a liquid is put on the fire.” (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. )
“something was-consuming in our-heart” in Tae’ (an idiom for “we were profoundly moved”) (source for this and above: Reiling / Swellengrebel)
“O, how sweet coolness did our hearts feel” in an early version of the Bible in Sranan Tongo. “The translator “did this to avoid misunderstanding. In Sranan Tongo, when one says ‘my heart is burning’ he means ‘I am angry.'” (Source: Janini 2015, p. 33)
“Wasn’t it as rain coming down on us?” in Afar. “Heat is bad, rain is good in the desert.” (Source: Loren Bliese)
“our interiors bubbled up” in Bariai (source: Bariai Back Translation)
In the 2008 MobaYendu Kadapaaonn translation it is translated as “were not our hearts encouraged (literally: made strong)?” While Moba has a rich metaphorical library using the concept of “heart” (pal) it follows very different paradigms compared to Greek, Hebrew and English concepts. (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. .) (See also I hold you in my heart)
The Greek in Philippians 1:7 that is translated as “I hold you in my heart” is translated in the 2008 MobaYendu Kadapaaonn translation as “my heart burns for you,” since a direct translation “indicates resentment towards someone and therefore the opposite of what is said in this verse. Moba has a rich metaphorical library using the concept of “heart” (pal) it follows very different paradigms compared to Greek, Hebrew and English concepts. (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. )
The Greek in Matthew 11:29 that is translated as “I am gentle and humble in heart” is translated in the 2008 MobaYendu Kadapaaonn translation as “I am the owner of a warming heart and I humble myself.” While a direct translation of the expression “humble in heart” exists in Moba, “it emphasizes that the person who adopts this attitude has been assaulted or mistreated but remains calm instead of becoming angry.” Moba has a rich metaphorical library using the concept of “heart” (pal) it follows very different paradigms compared to Greek, Hebrew and English concepts. (Source: Bedouma Joseph Kobaike in Le Sycomore 17/1, 2024, p. 3ff. )
The Hebrew and Greek that is translated as “blessing” in English is translated in Dzùùngoo as dzwɛ which derives from dziɛ’ ̀(“mouth”) dzuà (“palate”), emphasizing that a blessing is thought of as being spoken. To form a verb (“to bless”), the noun dzwɛ needs to be connected with verbs like “put,” “have,” “be,” or “catch.” “Catch” or kun is used in the associated verses when God (the only possible origin of blessings in Dzùùn understanding) is thought to act on a blessing. (Source: Traoré Fabé in Le Sycomore, 16/1, 2022 .)
Note that in Luke 1:42, the first blessing is “caught” and the second blessing is “had.”
The Greek in Ephesians 1:13 that is translated as “sealed with the promised Holy Spirit” in English is translated in Northwestern Dinka as “You were branded in the heart by the Holy Spirit who was promised.”
Nida (1952, p. 54) tells this story: “The Northwestern Dinkas do not employ seals to indicate ownership nor do they confirm an agreement by using sealing wax and a signet ring, but they do mark ownership of their cattle by branding them. When speaking of the Christian’s relationship to God, it is not enough to use the words ‘to brand,’ but this phrase has been expanded and enriched by the words ‘in the heart’.”
In Alekano it is translated as “(God) having bestowed his spirit on you, you have become accompanied with God’s ownership-mark.” (Source: Larson 1998, p. 134)
In Gumatj, the concept of a “seal” (or “letter”) is unknown so the translation team used an expression that relates to a traditional custom. When a man is planning to build a dugout canoe, he goes into the forest and looks for a tree that is particularly well suited for that task. He then marks the tree with his knife to claim it for his use. That term for marking the tree was used in the translation for “seal.” (Source: Holzhausen 1991, p. 44f.)
The passive construct that is translated in English with “were marked with the seal” is translated in Mokole as “God has put his mark on you.” Mokole grammar doesn’t know a passive voice and the translation has to therefore render anything that is passive in the Hebrew or Greek text with a grammatical subject. (Source: Hilary Deneufchâtel in Le Sycomore 17/1, 2024, p. 21ff. )
