The Greek that is typically translated as “gentleness” in English is translated in Suki as gitusaena inae or “not-snatching way.” (Source L. and E. Twyman in The Bible Translator 1953, p. 91ff.)
The Greek terms that are translated as “patient” or “patience” are translated in a variety of ways.
Eugene Nida (1952, p. 130) gives some examples:
“Peace is the quality of the soul; patience is the behavior of the soul. The Aymara of Bolivia have described patience well by the phrase ‘a waiting heart.’
“The Ngäbere of Panama describe patience in more vivid terms. They say that it is ‘chasing down your temper.’ The impatient person lets his temper run away with him. Patience requires one to “chase down his temper” and get it under control [see also Mairasi down below].
“The Yucateco describe patience as ‘strength not to fall.’ This seems to include almost more than patience, but it is important to note that this Yucateco translation recognizes that impatience means ‘falling.’ For some of us, who tend to take a certain secret pride in our impatience—describing it as energetic drive—it might be well to recognize that impatience is failure, while patience is strength.
“The San Blas Kuna in Panama use a rather strange phrase to depict patience. They say ‘not caring what happens.’ But this is not meant as condoning foolhardy indifference to life and danger. It reflects a kind of reckless confidence in God, a confidence not bred of desperation but of utter reliance. The patient person is not concerned about what happens; he is willing to wait in confidence.”
In Mairasi, the phrase that is employed is “stop (our) anger” (source: Enggavoter 2004) and in Suki “slow careful thinking way” is used (source L. and E. Twyman in The Bible Translator 1953, p. 91ff.)
In Kwang an expression is used that directly translates as “carry one’s head.” (Source: Mark Vanderkooi right here)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew that is often translated as “repent” or “repentance” is (back-) translated in various ways: (click or tap here to see the rest of this insight)
Embu: “changing heart” (“2 Cor. 7:10 says ‘For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.’ In ordinary speech the terms ‘repent’ and ‘regret’ are used interchangeably in Embu, so that this verse comes out as: ‘godly grief produces a repentance that leads to salvation and brings no repentance,’ which is contradictory. The problem was solved by using ‘changing heart’ in the first, and ‘sadness’ in the second.”) (source: Jan Sterk)
Muna: dofetompa’ao dhosa bhe dodoli ne Lahata’ala: “to radically-end sin and to turn to God” (source: René van den Berg)
Bacama: por-njiya: “fetch sand” (“Before the coming of Christianity 100 years ago, when the elders went to pray to the gods, they would take sand and throw it over each shoulder and down their backs while confessing their sins. Covering themselves with sand was a ritual to show that they were sorry for what they had done wrong, sort of like covering oneself with sackcloth and ashes. Now idol worship for the most part is abandoned in Bacama culture, but the Christian church has retained the phrase por-njiya to mean ‘repent, doing something to show sorrow for one’s sins’” — source: David Frank in this blog post.)
“In Tzotzil two reflexive verbs to communicate the biblical concept of repentance are used. Xca’i jba means to know or to reflect inwardly on one’s self. This self inquiry or self examination is similar to the attitude of the prodigal son where Luke 15:17 records that ‘he came to his senses.’ Broke, starving, and slopping hogs, the prodigal admitted to himself that he was in the wrong place. The second reflexive verb ‘jsutes jba’ means turning away from what one is and turning to something else. In a sense, it is deciding against one’s self and toward someone else. It is similar to the attitude of the prodigal son when he said, ‘I will get up and go to my father’ (v. 18).” (source: Aeilts, p. 118)
Enlhet “exchange innermosts.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff.)
Chicahuaxtla Triqui: “cover over” (a figure of speech which is also employed in Hebrew, but which in many languages is not acceptable, because it implies “hiding” or “concealment”)
Warao: “not being concerned with him clean your obonja.” Obonja 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.)
Martu Wangka: “throw out badness” (source: Carl Gross)
Koonzime: “remove the bad deed-counters” (“The Koonzime lay out the deeds symbolically — usually strips of banana leaf — and rehearse their grievances with the person addressed.”) (Source: Keith and Mary Beavon in Notes on Translation 3/1996, p. 16)
Ngbaka: ele: “forgive and forget” (Margaret Hill [in Holzhausen & Ridere 2010, p. 8f.] recalls that originally there were two different words used in Ngbaka, one for God (ele) and one for people (mboko — excuse something) since it was felt that people might well forgive but, unlike God, can’t forget.
Amahuaca: “erase” / “smooth over” (“It was an expression the people used for smoothing over dirt when marks or drawings had been made in it. It meant wiping off dust in which marks had been made, or wiping off writing on the blackboard. To wipe off the slate, to erase, to take completely away — it has a very wide meaning and applies very well to God’s wiping away sins, removing them from the record, taking them away.”) (Source: Robert Russel, quoted in Walls / Bennett 1959, p. 193)
