The Aramaic, Hebrew and Greek that is translated as “fast” in English is translated in Isthmus Mixe as “going without food to worship God” and in Lacandon as “leaving eating in order to talk to God.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The Hebrew 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.” Likewise, many translations contain the “connotation of moral responsibility.” Loma has (for certain types of sin) “leaving the road” (which “implies a definite standard, the transgression of which is sin”) or Navajo uses “that which is off to the side.” (Source: Bratcher / Nida). In Toraja-Sa’dan the translation is kasalan, which originally meant “transgression of a religious or moral rule” and has shifted its meaning in the context of the Bible to “transgression of God’s commandments.” (Source: H. van der Veen in The Bible Translator 1950, p. 21 ff.).
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 Kaingang, the translation is “break God’s word” and in Sandawe the original meaning of the Greek term (see above) is perfectly reflected with “miss the mark.” (Source: Ursula Wiesemann in Holzhausen / Riderer 2010, p. 36ff., 43)
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.
See also sinner.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).