The Greek, Hebrew and Ge’ez that is typically translated as “eternity,” “forever,” or “forever and ever” in English are translated in Mairasi as “mashed out infinitely.” Lloyd Peckham explains: “Bark cloth required pounding. It got longer and wider as it got pounded. Similarly, life gets pounded or mashed to lengthen it into infinity. Tubers also get mashed into the standard way of serving the staple food, like the fufu of Uganda, or like poi of Hawaii. It spreads out into infinity.” (Source: Lloyd Peckham)
In Lisu the phrase “forever and ever” is translated as ꓕꓲꓽ ꓞꓲꓼ ꓕꓲ ꓑ — thi tsi thi pa, verbatim translated as “one – lifetime – one – world.” This construction follows a traditional four-couplet construct in oral Lisu poetry that is usually in the form ABAC or ABCB. (Source: Arrington 2020, p. 57f.)
In Makonde it is often translated as navyaka or “years and years.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
If the Hebrew and Ge’ez or (the transliterated) Greek “Amen” (as part of a prayer) is not transliterated, it can also be translated into expressions such as “That is just the way it is” (Huichol), “That’s it” (Shilluk), “May it be thus” (Tzeltal) (source: Bratcher / Nida), “Let those things thus be” (Kituba) (source: Donald Deer in The Bible Translator 1973, p. 207ff. ), “It’s true” (Bariai) (source: Bariai Back Translation), or “so be it” (T’áá ákót’ée doo) ( Navajo (Dinė)).
In Nias, it is translated as Yaduhu (likewise: Jadoehoe) or “Yes, that’s true.” This goes back to culturally customary interruptions of sermons to verify the content of the message. Also, “a key characteristic of the Nias language is its consistent tendency to end words with a vowel sound. This presented a significant challenge for ‘amen,’ as its pronunciation would unavoidably become ‘ami.’ Crucially, ‘ami’ already carries the distinct meaning of ‘delicious’ in the Nias language, which would have led to an unintended and incongruous meaning in a liturgical context. (Source: Rebecca Evelyn Laiya / Merri Anna Kristina Laia in Konferensi Linguistik Tahunan Atma Jaya 23 [2025] ).
In Mairasi the translation is aniaut aug or “it’s a tuberful dig.” The preface to Enggavoter 2004 explains: “Truth is like a tuber [sweet potatoes, taro, cassava, yams]. We Mairasi have tubers as our standard food. The leaves are visible above ground. But we planted the plant so that it would produce tubers, but those are beneath the ground. So the vocabulary about ‘truth’ and ‘produce’ or ‘fruit’ is based on words for ‘tubers.’ For example: the word for ‘Amen’ ‘it’s a tuberful dig’ [also used for ‘verily’ or ‘definitely’] has its story like this: We see the leaves of the sweet potato but we do not know: the question is ‘Are there tubers or not?.’ So we dig then we see tubers. Therefore we say that ani ‘dig’ was aut ‘with tubers,’ which is ‘Aniaut!‘ ‘Definitely true!'”
In Huba it is translated as Aɗǝmja or “let it be so.” David Frank (in this blog post ) explains: “Whenever there were persistent problems such as a drought, or a rash of sickness or death, the king (or his religious advisor) would set aside a day and call on everyone to prepare food, such as the traditional mash made from sorghum, or perhaps even goat. The food had to be put together outside. The king or his religious advisor would give an address stating what the problem was and what they were doing about it. Then an elder representing the people would take a handful of that food and throw it, probably repeating that action several times, until it was considered to be enough to atone for all the misfortune they had been having. With this action he was ‘shooting (or casting off) misfortune’ to restore well-being to his people. As he threw the food, he would say that this is to remove the misfortune that had fallen on his people, and everybody would respond by saying aɗǝmja, ‘let it be so.’ People could eat some of this food, but they could not bring the food into their houses, because that would mean that they were bringing misfortune into their house. There is still a minority of people in this linguistic and cultural group that practices the traditional religion, but the shooting of misfortune is no longer practiced, and the term ‘shoot misfortune’ is used now in Bible translation to refer to offering a sacrifice. Aɗǝmja is how they translate ‘amen.'”
In American Sign Language, “Amen” is translated with a sign that means “it is established.”
The Greek in the referenced verses that is typically translated as “age,” “(for)ever / eternity / eternal / permanent,” “of old / long ago” in English is translated in the German translation by Fridolin Stier (1989) consistenty as “world (or: “cosmic”) time” (Weltzeit).
Sarah Ruden (2021, p. lxii) explains the complexities of the translation of aiōn: “Trickiest of all [the words relating to time] is aion, most simply an ‘age’ or ‘era’ but sometimes denoting either the whole present world or the whole world to come. The same word can allude to all the limits of material existence (or to dangerous worldly distractions in particular), or to their absence in the eternal age to come. Looking forward, especially to ‘ages of ages’ (in the pattern of ‘King of Kings’), the meaning is ‘eternity.’”
In the Greek, this verse is still part of the one sentence beginning with verse 1. To God is literally “to whom,” but it is clear that the pronoun refers to God. Glory is a word with many meanings, but here it probably is used in the sense of “praise,” and the whole expression may be equivalent to “May God be praised forever and ever.” The word Amen is usually used to end a prayer, and is equivalent to saying “May it be so,” or “May it come true.”
In a number of languages the closest equivalent to the expression To God be the glory forever and ever! is “Let us praise God forever and ever!”, “God deserves praise…!”, or “People should praise God…!” The expression forever and ever may, of course, be rendered as “always” or “without ever stopping.” A number of languages use a transliteration of the term Amen, but such a transliteration is often misleading in this type of context, since it is generally used at the end of prayers. In this type of context it is usually more appropriate to say “That is the way it should be,” “Yes, indeed,” or “That is usually true” (referring, of course, to their praise to God).
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on Paul’s Letter to the Galatians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .
to whom be glory forever and ever: In this clause, the word glory refers to the “greatness” or “magnificence” of God. Here Paul stated a fact: God is always glorious, great, or magnificent. He always has glory/greatness. Paul was not praying that people recognize God’s glory.
In Greek, there is no verb here, so English versions supply one. In some languages, it will also be necessary to supply a verb here. For example:
God has greatness forever. -or-
God is always great!
In some languages, the word glory is expressed by the figurative use of a particular word. For example:
God always has heaviness. -or-
Bigness is/belongs to God forever.
to whom: The pronoun whom refers to God.
forever and ever: This phrase emphasizes the idea of forever. Some other ways to say this are:
without end -or-
endlessly
Amen: The word Amen means “let it be so.” Many languages transliterate this word.
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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