The Greek that is often translated as “persecute” or “suffer” in English has the option of various terms in Luang with different shades of meaning.
For Acts 8:1 and 9:4, ramuki-rama’ala (“hit and kick”). This term refers to “physical persecution.”
For Acts 7:6, 7:19, 7:24, rnahora-rnala’a (“to send here-to send there”, “give the run-around”). This term is used when “emotional pressure or frustration is in focus.”
For Acts 20:23, kropna-kreut (“send here-there”). This term is used for “pushing people around, treating them as no better than a slave.”
For 2 Tim. 1:12, mola-ma’a (“make shame”). This term is used when “making someone lose face, generally with words.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is often translated as “ruler” in English has the option of various terms in Luang with different shades of meaning.
For Acts 16:22 and 17:6, maktorna lodna-hairi (“one who holds the rod and the flag”). “The focus of this term is on national or government authorities.”
For Mark 10:42, makkukma-kto’ma (“the one who pinches you”). “An unjust ruler.”
For Acts 4:26, maktorna-makrautu (“one who holds — one who scratches”). “The focus of this term is on the manpower a ruler controls, such as a large army.”
For Acts 5:31, maktoranreria krita o’tani-hairi wuwannu (“one who holds the octopus’s head – the flag’s top”). “This term refers to a ruler of the highest level. This is what God has raised up Jesus to be. The word ‘octopus’ in this natural doublet contains the idea of supreme control. An octopus has so many arms it can be in control of everything at the same time.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek terms that are translated uniformly as “sacrifice” or “offering” in English have the option of various terms in Luang with different shades of meaning.
For Acts 24:17, himima-rere’a (“holding two hands out”). “The focus of this term is on the gift being given by a person of lower position to a person of higher position.”
For Acts 21:26, hniurliwtu-nwali odawa (“pour out sweat [and] turn into sweaty smell”). “The focus is on the personal cost of the sacrifice.”
For Gen. 22:2-8 and Gen. 22:13, hopopa-hegeuru (“peace sign”). “The focus is on the animal or object being sacrificed, as in the story of the sacrifice of Isaac. This term was used throughout that whole chapter. This term is also used in verses that speak of Jesus as the sacrifice for our sins.”
For Acts 15:29, hoi-tani (“serve with right hand – serve with left”). “This term is used in referring to sacrifices or worship offered to idols or pagan gods.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Hebrew and the Greek that are translated in English versions as “prophesy” are translated into Anuak as “sing a song” (source: Loren Bliese), into Balanta-Kentohe as “passing on message of God” (source: Rob Koops), and into Ixcatlán Mazatec with a term that does not only refer to the future, but is “speak on behalf of God” (source: Robert Bascom).
Other translations include: “God making someone to show something in advance” (Ojitlán Chinantec), “God causing someone to think and then say it” (Aguaruna), “speaking God’s thoughts” (Shipibo-Conibo), “God made someone say something” “Xicotepec De Juárez Totonac) (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), “proclaim God’s message” (Teutila Cuicatec), “speak for God” (Chichimeca-Jonaz), “preach the Word of God” (Lalana Chinantec), “speak God’s words” (Tepeuxila Cuicatec), “that which God’s Spirit will cause one to say one will say” (Mayo) (source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), and “say what God wants people to hear” (tell people God wod dat e gii oona fa say) (Gullah) (source: Robert Bascom).
In Luang it is translated with different shades of meaning:
For Acts 3:18, 3:21, 3:25: nurwowohora — “mouth says words that don’t come from one’s own mind.” (“This term refers to an individual’s speaking words that are not his because either a good or bad spirit is at work through him. The speaker is not in control of himself.”)
For Acts 19:6, Acts 21:9: nakotnohora — “talk about.” (“The focus of this term is on telling God’s message for the present as opposed to the future.”)
For Acts 21:11: rora — “foretell” (“The focus of this term is giving God’s message concerning the future. The person who speaks is aware of what he is doing and he is using his own mind, yet it is with God’s power that he foretells the future.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is often translated as “testify” in English has the option of terms in Luang with different shades of meaning.
For Acts 10:42, nala linniohora-matniohora (“give ear-eyes about”). “This term is used when the witness actually saw the event and testifies truthfully about what he has seen.”
For Acts 10:43 and 20:24, raltiernohora (“talk-about”). “The focus of this term is on the talking, only without reference to the truth of the testimony. It may be used of a false witness.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek terms that are translated into English as “preach” are regularly rendered into Aari as “speaking the word of salvation.” (Source: Loren Bliese)
Other languages (back-) translate it in the following manner:
Chinese: chuándào/傳道 or “hand down the Way [or: the Logos]”)
Tzeltal: “he explains, they hear” (“the goal of all preachers”)
Copainalá Zoque: “a preacher is ‘one who speaks-scatters'” (a figure based on the scattering of seed in the process of sowing) (source for this and above: Bratcher / Nida)
Shilluk: “declare the word of of God.” (source: Nida 1964, p. 237)
In Luang it is translated with different shades of meaning:
For Acts 9:20, 10:42: nakotnohora: “talk about” (“The generic term for preaching.”)
For Acts 8:4, 8:5, 8:25: rodkiota-ralde’etnohora — “bring words, give news about.” (“This term is used when the preacher is moving from place to place to preach.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is often translated as “amazed” in English has the option of various terms in Luang with different shades of meaning.
For Acts 3:10 and 9:7, ema rtaplelleltarga (“as if they could not speak”) was chosen. This is used for “surprise causing introspection about the meaning of what has occurred and what effect it will have.”
For Mark 16:5, hnedu (“surprised”) was chosen. This is used for “surprise causing a physical jerk of the body.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is often translated as “appoint” in English has the option of various terms in Luang with different shades of meaning.
For Mark 13:20, naliri-natoha (“choose-move”) was chosen. This is used if “choosing something to set aside for future use, with the additional idea that there are a large number of objects being chosen as opposed to only one and connoting separating/sifting of the good from the bad.”
For Acts 4:12, ntutmata-nkewra’a (“point eyes-lift chin”) was chosen. This is used when “appointing one special person to do a very special job that no one else can do. The focus is also on a special person doing the choosing. This is often the term used in verses that speak of what Jesus Christ was appointed to do and of how Paul was an apostle chosen by God.”
For Acts 14:23 and Titus 1:5, rana (“lift up”) was chosen. This is used for “people choosing people to be over them. This is often the term used for the appointing of elders of the church.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Hebrew and Greek terms that are typically translated as “mercy” (or “compassion”) in English are translated in various ways. Bratcher / Nida classify them in (1) those based on the quality of heart, or other psychological center, (2) those which introduce the concept of weeping or extreme sorrow, (3) those which involve willingness to look upon and recognize the condition of others, or (4) those which involve a variety of intense feelings.
The Greek and Hebrew that is often translated into English as “(the two) shall become one flesh” is translated as “become just one” in Copainalá Zoque and San Mateo del Mar Huave or with existing idiomatic equivalents such as “become one blood” in Mitla Zapotec, “become the complement of each other’s spirit” in Tzeltal (source for this and above Bratcher / Nida), “become one body” in Uab Meto (source: P. Middelkoop in The Bible Translator 1952, p. 208ff. ), or “tie with wife as one, so that they tie one insides” in Luang (source: Kathy and Mark Taber in Kroneman (2004), p. 539).
In Tataltepec Chatino it is translated as “the two shall accompany each other so that they no longer seem two but are like one person,” in Choapan Zapotec as “when the man and woman live together in front of God, it is as if just one person,” and in Mezquital Otomi as “they aren’t two, it is as though they are one.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The Greek that is often translated as “evil” in English has the option of various terms in Luang with different shades of meaning.
For Acts 24:9 and Gen. 6:11, yata-hala (“bad-wrong”). “This term refers to evil behavior.”
For Acts 27:12, yota-yata (“bad-bad”). “This term refers to the evil results of behavior or to objects of poor quality. (In Acts 27:12 it refers to a bad harbor).”
For Acts 12:11 and 13:50, yatyatni (“its badness”). “This term is often used when evil comes on a person from an outside force.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
The Greek that is often translated as “judge” in English has the option of various terms in Luang with different shades of meaning.
For Acts 4:21 and 10:42, maktorna wathudi lokarni-taitiaili lahanu (“the one who holds the scales”). “This term is used when judgment of sin or wrong is in focus.”
For Acts 13:20, maktorna deulu-tatra (“the one who holds the law”). “This term is used for the judges in the Old Testament for whom judging wrong was only a part of their job.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.