sin

The Hebrew, Ge’ez, and Greek that is typically translated as “sin” in English has a wide variety of translations.

The Greek ἁμαρτάνω (hamartanō) carries the original verbatim meaning of “miss the mark” and likewise, many translations contain the “connotation of moral responsibility.”

  • Loma: “leaving the road” (which “implies a definite standard, the transgression of which is sin”)
  • Navajo (Dinė): “that which is off to the side” (source for this and above: Bratcher / Nida)
  • Toraja-Sa’dan: kasalan, originally meaning “transgression of a religious or moral rule” and in the context of the Bible “transgression of God’s commandments” (source: H. van der Veen in The Bible Translator 1950, p. 21ff. )
  • Kaingang: “break God’s word”
  • Bariai: “bad behavior” (source: Bariai Back Translation)
  • Sandawe: “miss the mark” (like the original meaning of the Greek term) (source for this and above: Ursula Wiesemann in Holzhausen / Riderer 2010, p. 36ff., 43)
  • Nias: horö, originally a term primarily used for sexual sin. (Source: Hummel / Telaumbanua 2007, p. 256)
  • Mauwake: “heavy” (compare forgiveness as “take away one’s heaviness”) (source: Kwan Poh San in this article )

In Shipibo-Conibo the term is hocha. Nida (1952, p. 149) tells the story of its choosing: “In some instances a native expression for sin includes many connotations, and its full meaning must be completely understood before one ever attempts to use it. This was true, for example, of the term hocha first proposed by Shipibo-Conibo natives as an equivalent for ‘sin.’ The term seemed quite all right until one day the translator heard a girl say after having broken a little pottery jar that she was guilty of ‘hocha.’ Breaking such a little jar scarcely seemed to be sin. However, the Shipibos insisted that hocha was really sin, and they explained more fully the meaning of the word. It could be used of breaking a jar, but only if the jar belonged to someone else. Hocha was nothing more nor less than destroying the possessions of another, but the meaning did not stop with purely material possessions. In their belief God owns the world and all that is in it. Anyone who destroys the work and plan of God is guilty of hocha. Hence the murderer is of all men most guilty of hocha, for he has destroyed God’s most important possession in the world, namely, man. Any destructive and malevolent spirit is hocha, for it is antagonistic and harmful to God’s creation. Rather than being a feeble word for some accidental event, this word for sin turned out to be exceedingly rich in meaning and laid a foundation for the full presentation of the redemptive act of God.”

In Warao it is translated as “bad obojona.” Obojona is 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.

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “We would explain terms, such that e.g. sin often became ‘doing what God does not want’ or ‘breaking God’s law’, ‘letting God down’, ‘disrespecting God’, ‘doing evil’, ‘acting stupidly’, ‘becoming guilty’. Now why couldn’t we just use the word sin? Well, sin in contemporary Danish, outside of the church, is mostly used about things such as delicious but unhealthy foods. Exquisite cakes and chocolates are what a sin is today.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

See also sinner.

complete verse (1 Peter 4:8)

Following are a number of back-translations of 1 Peter 4:8:

  • Uma: “Above all, love one another with true hearts, because if we love our companions, we do not think about [lit., we do not in-heart] their many wrongs against us.” (Source: Uma Back Translation)
  • Yakan: “And most (important) above all, you should really love each other because if you really love each other even if you have many sins/faults towards your companion you will forgive each other.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “It is necessary that above all you hold tight to holding any one of your fellow believers dear in your breath. For when we (incl.) hold our fellow believers dear, it is easy for us to forgive their sins against us.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The most-important-thing you should do, persevere in loving-one-another, because if you love-one-another, you won’t be thinking-and-thinking of the sins of your companions but rather you will be-patient-with-one-another and forgive-one-another.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Above all, really value one another. For as long as we value our companions, we will be forgiving of their faults/wrongs.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “That which is highly important for you to do is that you must very much love each other. Because the person who loves his fellowman will forgive him even though that one continually does bad to him.” (Source: Tenango Otomi Back Translation)

Translation commentary on 1 Peter 4:8

Above everything may be expressed as “the most important thing of all” or “that which is more important than anything else.”

Peter never tires of exhorting the Christians to love one another (compare 3.8; 1.22). Here he adds another element, that is, that loving one another is the most important part of the Christian way of life. For earnestly, see 1.22. Here, as there, the Greek word can also mean “intense” (Barclay), “constant” (New American Bible; compare Die Bibel im heutigen Deutsch “Do not stop loving one another”).

Love one another earnestly may often be expressed as “love one another with all your hearts” or “be completely sincere in your love of one another.” In some instances earnestly must be interpreted merely as an intensive, for example, “love one another very much indeed.”

The purpose of this constant love is stated in terms of a quotation from Proverbs 10.12. The quotation itself is closer to the Hebrew text rather than to the Greek; and since Old Testament quotations in this letter are usually from the Septuagint, it is possible that this particular quotation may have come to Peter as a detached maxim which had become popular in the early church. The Hebrew verb for “covers” is sometimes used in the Old Testament to mean “atone for” (Exo 29.36), “forgive” (Psa 32.1), “appease” (Prov 16.14).

The proverbial saying in its Petrine context is capable of various interpretations. (1) God forgives the sins of those who love one another; (2) those who love one another are always ready to forgive the sins of others; and (3) when people love one another, this relationship prevents them from doing wrong against one another. It is probably because of the fact that this is an Old Testament quotation that most translations do not attempt any restructuring here; one translation that does, leans toward the second of these three alternatives (compare Biblia Dios Habla Hoy “love forgives many sins”).

It is frequently impossible to preserve the inherent ambiguity in the clause because love covers over many sins. One of the difficulties is that a more or less literal translation can be entirely misleading. For example, a literal rendering can simply mean “if a person loves, then that will cover up many of the sins he commits” (with the implication that other people will then not discover all the bad things that he has done). An additional complication in the rendering of the statement love covers over many sins is that in a number of languages there is no substantive for love, that is to say, one must use a verb, and therefore the specific relationship between the participants and the event of love, as well as the events of covering over and sinning, must be made explicit. If one adopts the first interpretation suggested in the previous paragraph, namely, God forgives the sins of those who love one another, one may translate love covers over many sins by rendering “if you love one another, God will forgive your many sins.” The second suggested interpretation (which in many respect seems preferable) may give rise to the following rendering: “if you love one another, you will always be ready to forgive other people’s sins” or possibly “… forgive the bad things which they do to you.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

SIL Translator’s Notes on 1 Peter 4:8

4:8a

Above all: The Greek phrase that the Berean Standard Bible translates as Above all here means that what Peter is about to say is very important. He is not necessarily saying that what he is about to say is more important than what he has just said. Here is another way to translate this phrase:

Most important of all (Contemporary English Version)

love one another deeply: The Greek word translated as deeply intensifies the command to love each other. Peter wanted his readers to care a lot about one another. You could also translate this as:

warmly (God’s Word)
-or-
sincerely (Contemporary English Version)
-or-
fervently

This word also occurred in 1:22. See how you translated it there.

4:8b

because: The Greek word that the Berean Standard Bible translates as because explains the reason why believers are to “love each other deeply” in 4:8b. This reason is stated here in this verse part. Connect 4:8b to 4:8a in a way that is natural in your language. Other ways that is word is translated include:

for (New Living Translation (2004))
-or-
Since (Revised Standard Version)

love covers over a multitude of sins: This may be a proverb that was in common use in New `Testament times. See Proverbs 10:12 and James 5:20. In this context it can be interpreted in two ways:

(1) If a person loves other people, he forgives and forgets the wrong they have done to him. For example:

NET Bible footnote: “Christian love is patient and forgiving towards the offences of a fellow Christian.”

(NET Bible)

(2) If you love one another, God will forgive your sins. This is perhaps implied by the New Century Version:

love will cause many sins to be forgiven

(New Century Version)

Most English translations do not say explicitly who loves and whose sins are covered. However, it is recommended that you follow interpretation (1). The person who loves a fellow Christian covers or forgives their sins. This is the view of the majority of modern commentators.

covers over: In this context, covers over means “forgives.” A literal translation may suggest that sins are hidden, that is, concealed or kept secret. That is not what Peter meant here. A person who wishes his sins to be covered may first need to confess them to God and other people. Some other ways covers over has been translated are:

cancels (Revised English Bible)
-or-
wipes away (Contemporary English Version)

a multitude: The phrase a multitude means “many.” However, a literal translation may imply that there will be sins the believer can choose not to forgive. This is not the meaning here. In some languages, it may therefore be necessary to translate this as part of the verb, indicating that the one who loves forgives sins frequently or regularly. For example:

⌊you⌋ will keep on forgiving ⌊their⌋ sins

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Commentaire sur la traduction de la première lettre de Pierre 4.8

Ayez avant tout un amour constant les uns pour les autres : Pierre ne se lasse pas d’exhorter les chrétiens à s’aimer les uns les autres. Voir 1 Pierre 1.22 ; 1 Pierre 3.8. Il ajoute ici une expression supplémentaire : avant tout ou « avant toutes choses ». Ces mots se trouvent en position initiale de la phrase où ils sont accentués. Ainsi Pierre indique que cet amour est l’aspect le plus important de la vie chrétienne. On pourra dire « la chose la plus importante de toutes » ou « ce qui est plus important que toute autre chose, c’est… »

Ayez … un amour constant : en grec le texte dit « avant toutes choses entre vous amour fervent ayant ». Le participe grec « ayant » est interprété dans la majorité des versions comme un impératif : Ayez … un amour…, ainsi : « Avant toutes choses, aimez les uns les autres ». Dans les textes bibliques, le mot amour (grec : ἀγάπη agapê) exprime l’affection, mais encore plus, la fidélité, l’engagement envers une personne. Voir aussi 1 Pierre 1.22.

constant rend l’adjectif ἐκτενος ektenôs qui parle non seulement de la constance mais de l’intensité. Il figure aussi en 1 Pierre 1.22. Le terme peut être rendu par « intensément » ou « ardemment ». On pourra alors dire « aimez-vous ardemment les uns les autres » (Bible en français courant), « aimez-vous (les uns les autres) de tout votre cœur » (Parole de Vie), etc.

car l’amour couvre une multitude de péchés : car : la conjonction grecque ὅτι hoti introduit la raison pour laquelle les croyants doivent s’aimer. Dans la majorité des langues, ce lien logique pourra être explicité. La Parole de Vie dit « parce que ». La citation provient de Prov 10.12, rendue ici d’une manière plus proche du texte hébreu que de sa traduction grecque dans la Septante. Certains croient alors qu’il s’agit d’une maxime connue et devenue populaire dans la première Église et non pas d’une citation de l’ancienne version grecque. Dicton ou citation, ces mots peuvent être traités comme une citation, comme dans la Traduction œcuménique de la Bible ci-dessus. Ainsi la Parole de Vie placent ces mots entre guillemets. Mais on pourra aussi suivre la Bible en français courant qui ne marque pas cette proposition.

Diverses interprétations de ce proverbe sont possibles. Bien que certains y voient l’amour de Dieu qui pardonne les fautes de gens, la majorité des commentateurs pensent que ceux qui aiment les autres sont toujours prêts à pardonner leurs péchés. D’autres affirment que l’amour des croyants les empêche de se faire du mal mutuellement.

l’amour que les chrétiens se manifestent l’un envers l’autre les aide à s’accepter mutuellement. Pour amour, voir ci-dessus et 1 Pierre 1.22. Ici ce nom abstrait est personnalisé, mais si ceci n’est pas possible dans la langue cible, il faudra restructurer la phrase. On pourra dire « Celui qui aime (les autres) ne prête pas attention aux nombreuses fautes (des autres) » ou « sont toujours prêts à pardonner les autres ». Néanmoins, si possible, il vaut mieux garder le style bref et proverbial ici.

couvre : dans le NT, ce verbe en grec peut être pris dans un sens littéral ou figuré. En Matt 8.24 les vagues « couvrent » le bateau. Mais en hébreu ce verbe signifie parfois « pardonner » (Ps 32.1 ; 85.3). Ainsi la Bible en français courant opte pour la traduction : « l’amour obtient le pardon d’un grand nombre de péchés ». Mais le verbe « pardonner » est un terme important qui paraît ailleurs dans le NT et non pas ici. Il vaut mieux alors chercher une façon idiomatique ou même figurée pour exprimer l’idée : « balayer », « effacer », couvrir.

une multitude de péchés : le mot multitude désigne aussi une « foule », comme en Marc 3.7. On pourra parler d’un « grand nombre de péchés » ou simplement de « beaucoup de péchés ». Le mot péché (grec : ἁμαρτία hamartia) se réfère aux actes mauvais. Voir 1 Pierre 2.24. Il faudrait garder l’aspect proverbial de ce dicton. On pourrait dire, par exemple, « Aimer les autres c’est être toujours prêt à pardonner leurs fautes (même nombreuses) ».

Face aux difficultés d’interprétation, beaucoup de versions traduisent ce verset assez littéralement (Nouvelle Bible Segond, Bible de Jérusalem, Traduction œcuménique de la Bible). Mais si une traduction dynamique est désirée, la Parole de Vie offre un bon modèle : « Avant tout, aimez-vous de tout votre cœur, parce que l’amour efface beaucoup de péchés ».

Source: Margot, Jean-Claude. La première lettre de Pierre – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.