The Greek that is translated “if salt has lost its taste (or “saltiness”)?” or similar in English is translated in Amele as “if salt’s bitterness stings” (source: John Roberts), in Mairasi as “if that salt becomes watery” (source: Enggavoter 2004), and i8n the German New Testament translation by Berger / Nord (publ. 1999) as “even if it would be possible for it to lose its taste.”
John Roberts comments on the nature of the salt in question in this article : “Jesus says salt can lose its salty taste and when it does it is no longer good for anything except to be thrown out. ‘You are the salt of the earth’ in Mat 5.13 is a metaphor. In this metaphor, ‘You’ (the disciples of Jesus) is the tenor and ‘salt of the earth’ is the vehicle of the metaphor. The metaphor applies the properties of salt to the disciples. When Jesus spoke this metaphor the salt (ἅλας) referred to was not pure sodium chloride. It was dug out of the ground mixed with other materials. The salt used in the area mostly came from mines around the Dead Sea and material extracted from that area demonstrates these same properties today. This ‘salt’ was used as seasoning or fertilizer, or as a preservative. However, when exposed to the elements, the sodium chloride in this ‘salt’ would leach out and leave only the sediment or impurities behind. What was left was good for nothing, except that it was used to place in paths, or walks, as we use gravel today. (See: https://en.wikipedia.org/wiki/Matthew_5:13 ). These are the properties of ‘salt’ that Jesus applies metaphorically to his disciples.”
The Greek and Hebrew that is translated into English as “moth(s)” was translated as “cockroach(es)” in Gola “since moths are not seen as destroying things but cockroaches are” (source: Don Slager). The same translation was chosen for Uripiv (source: Ross McKerras).
In Yakan it is translated as “termites” (source: Yakan Back Translation) and in Tagbanwa as “chewing-insects” (source: Tagbanwa Back Translation).
There is general consensus that ‘ash refers to a moth, and sas to its larva stage in the Hebrew Bible, and that sēs in the New Testament also refers to a moth. The moth referred to is always in contexts of destroyed or damaged clothing, so the reference is obviously to a moth that lays its eggs on human clothing. This limits the type of moth to one of the clothes moths of the Tineidae family, probably Tineola biselliella. Although the damage is blamed on the moth in the Bible, it is actually its larvae that cause the damage. It is possible that both moth and larva are meant when ‘ash is used.
Clothes moths are smallish brown or gray moths that lay eggs in clothing or other forms of cloth. The eggs hatch into very small caterpillars, which almost immediately begin to feed on the fibers. They make small silken cocoons from which only the heads protrude, and later finally emerge as moths.
Moths are symbols of decay, ruin, and slow destruction.
Bawm build with bamboo and thatch in their mountainous forests. They made the apostles and prophets become the roof ridge pole and Jesus the central uprights which support it. I asked why not the corner uprights since Greek has a term that is translated in English as ‘cornerstone.’ Bawm translators responded that the central uprights are more important than the corner ones, and Greek refers to the most important stone. (“Corner uprights” used in 1 Timothy 3:15.) (Source: David Clark)
Similarly, Chris Pluger tells the following from the translation into Tsamakko: “At the end of Ephesians 2, Paul uses the idea of a building to show that people of all nations and backgrounds are united together by faith in Christ. This building is pictured as standing on a stone foundation, and believers are ‘joined together’ as parts of that building. Christ himself is the cornerstone on which everything is based. However, the Tsamakko people of southwest Ethiopia do not build on stone foundations, and their buildings are traditionally round. This makes the idea of a ‘cornerstone’ difficult for several obvious reasons. In the Tsamakko translation of Ephesians 2:20, Christ is the mososso — the big center pole of a house that holds up the roof and the entire structure of the building. The apostles and prophets are the other poles that support the frame of the house. And believers are the house itself — all the pieces that make up the walls and the roof. We are all joined together as one, and Christ is the thing that keeps us together!” (for a complete back-translation of that verse in Tsamakko, see complete verse (Ephesians 2:20).
In Mono, translators used “main post,” in Martu Wangka “two forked sticks with another long strong stick laid across” (see also 1 Peter 2:6-7.), and in Arrernte, the translation in 1 Peter 2:7 (in English translation: “the stone . . . became the very cornerstone”) was rendered as “the foundation… continues to be the right foundation,” (source for this and two above: Carl Gross) and in Uripiv and Sabaot it is the “post” (source: Ross McKerras and Jim Leonhard in Holzhausen / Riderer 2010, p. 50). Likewise, in Hakha Chin it is the “central upright poles of a house.” (Hakha Chin speakers are mountain people who build houses with bamboo and palm thatch, not stone) (source: David Clark)
In Ixcatlán Mazatec it is translated with a term denoting the “the principal part of the ‘house’ (or work)” (source: Robert Bascom), in Enlhet as “like the house-root” (source: Jacob Loewen in The Bible Translator 1969, p. 24ff. ), in Q’anjob’al it is translated with with the existing idiom “ear of the house.” (Source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. ), in Desano as “main support of the house,” and in Tataltepec Chatino as “the best stone” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
Shuar translates as “that stone was placed to the main house pole.” The Shuar use stones in house building either at the bottom of the posthole as a base for the house pole to rest on, or as chocking material around the post to hold it firm. Either function is acceptable here particularly as applied to the main house-pole. In Ocotlán Zapotec it is “master stone of the house.” This is a special stone they put into the foundation as sort of a guide stone of how the foundation is to true up. (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
In Matumbi it is “the great foundation stone.” It’s the first large stone you place for a house, the one that determines where all the other stones will go, but unlike in Greek thought it’s often in the center of a building instead of a corner. (Source: Pioneer Bible Translators, project-specific notes in Paratext)
The Greek in Luke 6:48 that is translated in English as “foundation on rock” or similar is translated in Uripiv as “on good firm ground” (to hold a post). (Source: Ross McKerras)
The Hebrew and Greek that is translated as “scorpion” in English is translated in North Tanna as “centipedes” (Luke 10:19) or “millipede” (Luke 11:12) (source: Ross McKerras).
The literal translation in Noongar is nirnt-daalang or “tail-tongue” (source: Warda-Kwabba Luke-Ang) and in Uma it is translated as “stinging-caterpillar” (Source: Uma Back Translation).
There is complete agreement that these words refer to the scorpion. Many scholars accept that ‘aqrav was also a nickname for a type of whip used for punishing criminals.
The scorpion is an eight-legged creature. In the land of Israel it grows to about 13 centimeters (5 inches) long, but in some tropical countries scorpions can be up to 18 centimeters (7 inches) long. The front pair of legs has claws similar to those on a crab, and the tail, which it can arch over its head, carries a fierce sting. It feeds on other insects and on small reptiles, such as baby lizards. It grasps its prey in its claws and stings it with its tail, either killing it or paralyzing it.
In the Hebrew Bible the scorpion epitomizes harsh, inhospitable living conditions.
Scorpions are found almost worldwide, except in the Arctic tundra and on some islands. In most places, therefore, a local word will be available.
“In [Ephesians 1:19] there are not less than four words to do with strength. In Uripiv we have only one! We ended up using an idiom that says literally, ‘His power that is big, that is big exceedingly.'” (Ross McKerras quoted on p. 117)
The Greek that is translated as “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” is translated in Uripiv as “It’s extremely difficult for a hen to grow teeth. But it’s much harder than that even for a rich man to get into the kingdom of heaven.” (Source: Ross McKerras)
In Russian, this phrase (Удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в царство божие — Udobneye verblyudu proyti skvoz’ igol’nyye ushi, nezheli bogatomu voyti v tsarstvo bozhiye) is widely used as an idiom with the meaning that “it is next to impossible for somebody to do something.” The wording of the quote originated in the Russian Synodal Bible (publ. 1876). (Source: Reznikov 2020, p. 22)
