sin

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. 21ff. ).

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.

Martin Ehrensvärd, one of the translators for the Danish Bibelen 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. )

See also sinner.

Translation commentary on Hosea 13:12

In this verse God is not speaking directly to the people of Israel but is speaking about them. It is as though Yahweh is turning away from them, because of their transgressions described in the previous verses.

The iniquity of Ephraim is bound up, his sin is kept in store: These two parallel lines are in typical Hebrew poetic style, the second line adding a further comment to the statement of the first line. Good News Translation combines the two lines, repeating the idea of “record.”

For Ephraim, which refers to the northern kingdom of Israel, see the comments on 4.17.

Iniquity and sin render words commonly used in the Hebrew (see comments on 8.13). The word for iniquity can emphasize the lasting mark upon the sinner and his conscience, and the “guilt” that the sinner carries with him. However, the idea of guilt is not the primary focus in this context, but rather the breach of the covenant with Yahweh. The word for sin refers to the wrongful deed itself. These terms are often used together, especially in parallel structures, since they refer to the same thing. NET Bible translates both terms as “punishment.” This is not recommended in this context, since the text clearly refers to recording and storing the various transgressions that have been described in the preceding verses. The translation “guilt” (New International Version, New Jerusalem Bible, New Jewish Publication Society’s Tanakh) for the first term is not recommended for the same reason.

The Hebrew verb rendered bound up refers to tying things together in a bundle, and in this case we think of written records, such as scrolls, on which the evil deeds are recorded. New American Bible says “wrapped up.” The Hebrew verb for kept in store (Good News Translation “safely stored away”) usually refers to what a person does with a treasure. Biblia Dios Habla Hoy translates these two verbs as “noted” (in the sense of a written note) and “registered” (like a document listed and stored away). New International Version has “stored up … kept on record.” This verse is therefore a warning that Yahweh will not forget the evil things that have been done, but that there will be a time of judgment when these records will be opened.

A translation model for this verse is:

• Ephraim’s wickedness is recorded,
his sin is kept on record in a safe place.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .