The Greek that is translated as “anger” in English in this verse is translated with a variety of solutions (Bratcher / Nida says: “Since anger has so many manifestations and seems to affect so many aspects of personality, it is not strange that expressions used to describe this emotional response are so varied).
See also God’s anger.
In Highland Puebla Nahuatl there is no immediate equivalent for the Greek that is translated with the English term “heir.” So here an expression is used that means “someone who will receive the property (or: things).” (Source: Nida 1947, p. 200f.) Likewise Chimborazo Highland Quichua the translation is “those who receive what belongs to theiir father” (source: Julia Woodward in The Bible Translator 1950, p. 140ff.)ἀσύνθετος
The Greek that is translated in English as “proud” or “arrogant” is translated in Chimborazo Highland Quichua as “making yourself chief.” (Source: Julia Woodward in The Bible Translator 1950, p. 140ff.)
The Greek that is translated in English as “faithless” is translated in Chimborazo Highland Quichua as “not fulfilling promises.” (Source: Julia Woodward in The Bible Translator 1950, p. 140ff.)
The Greek that is translated as a form of “pray” in English is often translated as “talking with God” (Central Pame, Tzeltal, Chol, Chimborazo Highland Quichua, Shipibo-Conibo, Kaqchikel, Tepeuxila Cuicatec, Copainalá Zoque, Central Tarahumara).
Other solutions include:
- “to beg” or “to ask,” (full expression: “to ask with one’s heart coming out,” which leaves out selfish praying, for asking with the heart out leaves no place for self to hide) (Tzotzil)
- “to cause God to know” (Huichol)
- “to raise up one’s words to God” (implying an element of worship, as well as communication) (Miskito, Lacandon) (Source of this and all above: Bratcher / Nida)
- Shilluk: “speak to God” (source: Nida 1964, p. 237)
- Mairasi: “talk together with Great Above One (=God)” (source: Enggavoter, 2004)
- San Blas Kuna: “call to one’s Father” (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff.)
Ik: waan: “beg.” Terrill Schrock (in Wycliffe Bible Translators 2016, p. 93) explains (click or tap here to read more):
What do begging and praying have to do with each other? Do you beg when you pray? Do I?
“The Ik word for ‘visitor’ is waanam, which means ‘begging person.’ Do you beg when you go visiting? The Ik do. Maybe you don’t beg, but maybe when you visit someone, you are looking for something. Maybe it’s just a listening ear.
When the Ik hear that [my wife] Amber and I are planning trip to this or that place for a certain amount of time, the letters and lists start coming. As the days dwindle before our departure, the little stack of guests grows. ‘Please, sir, remember me for the allowing: shoes, jacket (rainproof), watch, box, trousers, pens, and money for the children. Thank you, sir, for your assistance.’
“A few people come by just to greet us or spend bit of time with us. Another precious few will occasionally confide in us about their problems without asking for anything more than a listening ear. I love that.
“The other day I was in our spare bedroom praying my list of requests to God — a nice list covering most areas of my life, certainly all the points of anxiety. Then it hit me: Does God want my list, or does he want my relationship?
“I decided to try something. Instead of reading off my list of requests to God, I just talk to him about my issues without any expectation of how he should respond. I make it more about our relationship than my list, because if our personhood is like God’s personhood, then maybe God prefers our confidence and time to our lists, letters, and enumerations.”
In Luang it is translated with different shades of meaning (click or tap here to read more):
- For Acts 1:14, 20:36, 21:5: kola ttieru-yawur nehla — “hold the waist and hug the neck.” (“This is the more general term for prayer and often refers to worship in prayer as opposed to petition. The Luang people spend the majority of their prayers worshiping rather than petitioning, which explains why this term often is used generically for prayer.”)
- For Acts 1:14, 28:9: sumbiani — “pray.” (“This term is also used generically for ‘prayer’. When praying is referred to several times in close proximity, it serves as a variation for kola ttieru-yawur nehla, in keeping with Luang discourse style. It is also used when a prayer is made up of many requests.”)
- For Acts 8:15, 12:5: polu-waka — “call-ask.” (“This is a term for petition that is used especially when the need is very intense.”)
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:
- Chimborazo Highland Quichua: “to cut the flesh”
- San Miguel El Grande Mixtec, Navajo: “to cut around”
- Javanese: “to clip-away”
- Uab Meto: “to pinch and cut” (usually shortened to “to cut”)
- North Alaskan Inupiatun, Western Highland Purepecha: “to put the mark”
- Tetelcingo Nahuatl: “to put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
- Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
- Ekari: “to cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
- Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
- Garifuna: “cut off part of that which covers where one urinates”
- Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
- Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
- Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
- Newari: “put the sign in one’s bodies” (Source: Newari Back Translation)