The Greek and Hebrew that is translated as “as numerous as the sand on the seashore” or “as numerous as the sand by the sea” in English is translated in Bauzi as “as many like the tree flowers of the jungle” (source: David Briley in Kroneman 2004, p. 539), in Afar it’s translated as mari mangah arrooqih gide akkuk yeneeniih: “are as numerous as gravel” or loowo sinni: “not countable” (source: Loren Bliese), in Angal Heneng as “like the hairs on a dog” (Source: Deibler / Taylor 1977, p. 1077), and in Copainalá Zoque as “their number is like ants” (source: John Beekman in Notes on Translation, March 1965, p. 2ff.).
come to me all you who are weary and burdened
The Greek that is translated in English as “come to me, all you who are weary and burdened” is translated in Bambam as “Come-here all of you who are tired and who carry a heavy load of traditions on their head related-to religion.” (Source: Phil Campbell in Kroneman 2004, p. 526)
now that I am old (past child-bearing age)
The Hebrew that is translated as “(shall I indeed bear a child,) now that I am old?” in English is translated in Bambam as inde yabo palempämä’: “here up at the branch off from the main water source” (note that the one word “palempämä’” means “branch-from-main-water-source”). (Source: Phil Campbell in Kroneman 2004, p. 502)
See also heal (from infertility).
brothers - up to this day I have lived my life with a clear conscience before God
The Greek that is translated in English as “brothers, up to this day I have lived my life with a clear conscience before God” or similar is translated in Uma as “My relatives! My heart is chicken-egg smooth! Until this day, I consider that there is no fault of mine in God’s sight.” (Ni kwityabwe e, minob aryi kuboka arub ababyi nira Er Imtamnyi biryi arungsurur to nirya kununun. Ara, ni kanya dam aryi, ‘Malyi kun dinyi nirya bai donokman,’ tenen bikdandoka kununun ati ebman.).
“There is no specific term in Uma for ‘conscience,’ (see also conscience) so this idiom of saying that one’s heart is ‘chicken-egg smooth’ explains the meaning in an idiomatic way.” (Source: Kroneman 2004, p. 502)
complete verse (Matt. 7:3 / Luke 6:41), speck vs. log
The Greek that is translated in English as “Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye?” or similar is translated in Uma with an existing figure of speech: “Why do we stare at the sleep in another’s eye, yet the piece of wood that is in our own eye we don’t know it’s there!” (Source: Kroneman 2004, p. 501)
In Una, it had to be translated with a more explicit translation because “a more literal and shorter version of this verse had led to major misunderstanding or zero understanding.” It’s back-translation says: “You (pl.) are doing very evil things, but you think, ‘We do not do evil things’. But, regarding other people who do not do very evil things, you think, ‘They are doing evil things, for shame’. As for the very big thorn that broke off and entered your eyes, you think, ‘There is no big thorn that entered my eye’, but with regard to the very small piece of wood dust that might have entered someone else’s eye, why would you say, ‘A piece of wood dust has entered his eye?’ That is not appropriate.” (Source: Dick Kronemann)
In Uripiv it is translated as “How is it you see the fowl dropping stuck on the bottom of your brother’s foot, but you can’t see the cow-pat you have stood on? … You could stand on his foot by mistake and make it dirtier!” (Ross McKerras remarked about this translation: “Our village father laughed when he heard this, which was the right reaction.”)
Other back-translations include:
- Noongar: “Why do you see the speck in your brother’s eye, but you do not see the log in your own eye?” (Source: Warda-Kwabba Luke-Ang)
- Yakan: “You who puts down his companion,’ said Isa, ‘why do you notice a speck (lit. of sawdust) in the eye of your companion but you, the tree trunk in your own eye you don’t notice.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And again Jesus spoke, ‘You who are always rebuking your companions, why do you rebuke the sin of your companion which is just like a speck that got into his eye. But you — you have a sin which is as big as a log, which has blinded your eye, and you pay no attention to it.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Why do you (sing.) notice the small bit-of-eye-discharge (as when waking up) in the eye of your (sing.) fellow, and you (sing.) don’t notice the large bit-of-eye-discharge in your (sing.) eye?” (Source: Kankanaey Back Translation)
- Tagbanwa: “I don’t know why, when someone else has a foreign-body-in-the-eye which is only dust, that is what you (sing.) keep looking for. But when your own foreign-body-in-the-eye is wedged across your eye (implies too big to go in), you just leave it alone.” (Source: Tagbanwa Back Translation)
He will cover you with his feathers and under his wings you will find refuge
The Hebrew that is translated as “He will cover you with his feathers, and under his wings you will find refuge” or similar in English is translated in Una as Maka ner aryi er mabwe irirandi to, er Imtamnyi biryi kansi ol amwe tam irikurur: “Like a mother bird hugs her children, the heavenly One hugs you under his wings.” (Source: Kroneman 2004, p. 477)
shield
The Hebrew that is translated in English as “shield” is translated in Uma as “protect from arrows.” (Source: Kroneman 2004, p. 475)
You prepare a table before me in the presence of my enemies
The Hebrew that is translated in English as “You prepare a table before me in the presence of my enemies” or similar is translated in Una as Ni ordana nang muna kibdongobmumwe nang aryi asing dinmang ba, kanci nisi weik kwalina deiriranurum: “While my enemies over whom you have gained the victory watch, you make a big feast meal for me.” (Source: Kroneman 2004, p. 408)