Teutila Cuicatec: “God who has a great rule” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Sa’a: “God, the Surpassing One” (source: Carl Gross)
Elhomwe: Mulluku Muullupalli or “God the Great” (source: project-specific translation notes in Paratext)
Chichewa: Wammwambamwamba: A name of God. While this word is difficult to translate into English, its sense implies that God is highly above everything in his power and greatness. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
The Greek and Hebrew that are translated as “worry” or “anxious” in English are translated in Navajo (Dinė) as “my mind is killing me.” (Source: Nida 1952, p. 24)
Nida (1952, p. 124) also gives other examples:
“The Piro in Peru use almost the same idiom when they say that a worried man is ‘one who is hard chased.’ The worried person is like a pursued animal in the forest trying to elude the hunter. The impenetrable jungle of the future, the failing strength, and the exhaustion of doubt all press hard upon the soul. And one’s heart seems to fail and even disappear. This is the very phrase employed by the Tzeltal Indians in the rugged mountains of southern Mexico. They describe ‘worry’ by the words ‘their hearts are gone.'”
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. )
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)
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.”
Martin Ehrensvärd, one of the translators for the DanishBibelen 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. )
This is a good place for a paragraph break (so Good News Translation). Adultery is the specific topic of the rest of the section. Verses 18-21 deal with the man who commits adultery, verses 22-27 deal with the woman involved.
A man who breaks his marriage vows says to himself, “Who sees me?: Breaks his marriage vows is literally “wanders from his bed,” which means “is unfaithful to his wife” (Good News Translation). When the adulterer says to himself Who sees me? he is not asking for information or even wondering about anything. He is simply assuring himself that no one can see him. He can keep his adultery secret, or as Good News Translation words it, “No one will ever know.”
Darkness surrounds me, and the walls hide me, and no one sees me. Why should I fear?: The reason he thinks no one can see him is because his adultery takes place in a dark room. Good News Translation combines the first two clauses here into “It’s dark in here.” Why should I fear? becomes a statement in Good News Translation: “I have nothing to worry about.” Contemporary English Version makes it explicit that the man is in a room in a house surrounded by darkness by rendering these lines as follows: “It’s dark outside, and no one can see me here inside the house. Why worry, anyway?”
The Most High will not take notice of my sins”: The Most High refers of course to God, focusing on his supreme power and majesty; the term has nothing to do with his physical size or height (see 4.10). Good News Translation does not specifically say that God will not notice sins, but clearly implies it. For this line we could say “The Most High will not notice my sins,” “The Most High pays no attention to my sins,” or even “The Lord who is above everything will not notice it if I commit a few sins.”
Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Sirach. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here.
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