The Greek and Hebrew that is translated as “altar” in English is translated in Obolo as ntook or “raised structure for keeping utensils (esp. sacrifice),” in Muna as medha kaefoampe’a or “offering table,” in Luchazi as muytula or “the place where one sets the burden down”/”the place where the life is laid down,” in Tzotzil as “where they place God’s gifts,” in Colorado as “table for giving to God,” and in Nyongar as karla-kooranyi or “sacred fire.” (Sources: Obolo: Enene Enene; Muna: René van den Berg; Tzotzil: John Beekman in Notes on Translation, March 1965, p. 2ff.; Luchzi: E. Pearson in The Bible Translator 1954, p. 160ff.; Bruce Moore in Notes on Translation 1/1992, p. 1ff.; Nyongar: Warda-Kwabba Luke-Ang).
The Ignaciano translators decided to translate the difficult term in that language according to the focus of each New Testament passage in which the word appears (click or tap here to see the rest of this insight
Willis Ott (in Notes on Translation 88/1982, p. 18ff.) explains:
- Matt. 5:23,24: “When you take your offering to God, and arriving, you remember…, do not offer your gift yet. First go to your brother…Then it is fitting to return and offer your offering to God.” (The focus is on improving relationships with people before attempting to improve a relationship with God, so the means of offering, the altar, is not focal.)
- Matt. 23:18 (19,20): “You also teach erroneously: ‘If someone makes a promise, swearing by the offering-place/table, he is not guilty if he should break the promise. But if he swears by the gift that he put on the offering-place/table, he will be guilty if he breaks the promise.'”
- Luke 1:11: “…to the right side of the table where they burn incense.”
- Luke 11.51. “…the one they killed in front of the temple (or the temple enclosure).” (The focus is on location, with overtones on: “their crime was all the more heinous for killing him there”.)
- Rom. 11:3: “Lord, they have killed all my fellow prophets that spoke for you. They do not want anyone to give offerings to you in worship.” (The focus is on the people’s rejection of religion, with God as the object of worship.)
- 1Cor. 9:13 (10:18): “Remember that those that attend the temple have rights to eat the foods that people bring as offerings to God. They have rights to the meat that the people offer.” (The focus is on the right of priests to the offered food.)
- Heb. 7:13: “This one of whom we are talking is from another clan. No one from that clan was ever a priest.” (The focus in on the legitimacy of this priest’s vocation.)
- Jas. 2:21: “Remember our ancestor Abraham, when God tested him by asking him to give him his son by death. Abraham was to the point of stabbing/killing his son, thus proving his obedience.” (The focus is on the sacrifice as a demonstration of faith/obedience.)
- Rev. 6:9 (8:3,5; 9:13; 14:18; 16:7): “I saw the souls of them that…They were under the table that holds God’s fire/coals.” (This keeps the concepts of: furniture, receptacle for keeping fire, and location near God.)
- Rev. 11:1: “Go to the temple, Measure the building and the inside enclosure (the outside is contrasted in v. 2). Measure the burning place for offered animals. Then count the people who are worshiping there.” (This altar is probably the brazen altar in a temple on earth, since people are worshiping there and since outside this area conquerors are allowed to subjugate for a certain time.)
See also altar (Acts 17:23).
In the Hebraic English translation of Everett Fox it is translated as slaughter-site and likewise in the German translation by Buber / Rosenzweig as Schlachtstatt.
The Hebrew olah (עֹלָה) originally means “that which goes up (in smoke).” English Bibles often translates it as “burnt-offering” or “whole burnt-offering,” focusing on the aspect of the complete burning of the offering.
The Greek Septuagint and the Latin Vulgate Bibles translate it as holokautōma / holocautōsis (ὁλοκαύτωμα / ὁλοκαύτωσις) and holocaustum, respectively, meaning “wholly burnt.” While a form of this term is widely used in many Romance languages (Spanish: holocaustos, French: holocaustes, Italian: olocausti, Portuguese: holocaustos) and originally also in the Catholic tradition of English Bible translations, it is largely not used in English anymore today (the preface of the revised edition of the Catholic New American Bible of 2011: “There have been changes in vocabulary; for example, the term ‘holocaust’ is now normally reserved for the sacrilegious attempt to destroy the Jewish people by the Third Reich.”)
The English translation of Everett Fox uses offering-up (similarly, the German translation by Buber-Rosenzweig has Darhöhung and the French translation by Chouraqui montée).
See also offering (qorban).
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.