“Hope is sometimes one of the most difficult terms to translate in the entire Bible. It is not because people do not hope for things, but so often they speak of hoping as simply ‘waiting.’ In fact, even in Spanish, the word esperar means both ‘to wait’ and ‘to hope.’ However, in many instances the purely neutral term meaning ‘to wait’ may be modified in such a way that people will understand something more of its significance. For example, in Tepeuxila Cuicatec hope is called ‘wait-desire.’ Hope is thus a blend of two activities: waiting and desiring. This is substantially the type of expectancy of which hope consists.

“In Yucateco the dependence of hope is described by the phrase ‘on what it hangs.’ ‘Our hope in God’ means that ‘we hang onto God.’ The object of hope is the support of one’s expectant waiting.”

In Ngäbere the phrase “resting the mind” is used. This “implies waiting and confidence, and what is a better definition of hope than ‘confident waiting’?” (Source for this and above: Nida 1952, p. 20, 133)

In Mairasi the phrase for hope is “vision resting place” (source: Enggavoter 2004) and in Enlhet as “waitings of (our) innermost” (“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.)

In Kwang a 4-word-expression is used that directly translates as “one’s future is restored to one’s soul like a fresh, cool breeze on a hot day.” (Source: Mark Vanderkooi right here)

According to Albert Hoffmann (in his memoirs from 1948, quoted in Holzhausen / Riderer 2010, p. 7) the translation in Anjam is “looking through the horizon.”

The translation in Highland Totonac is “wait with expectation” to offset it from the every-day meaning of hope or wait (source: Hermann Aschmann in The Bible Translator 1950, p. 171ff.).

In Alekano, the translation in “wait not hearing two ears,” meaning to “wait without being double-minded.” (Source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)

complete verse (Acts 16:19)

Following are a number of back-translations of Acts 16:19:

  • Uma: “From there, the owners of that woman saw that they no longer had a source of money. That’s why they grabbed Paulus and Silas and dragged them to the town judges who were in the middle of the village.” (Source: Uma Back Translation)
  • Yakan: “When her masters saw that they no longer had an income, they seized Paul and Silas and dragged them to the leaders there at the market place.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And as for her slave owners, they knew that their means of getting money through this woman was gone. Therefore they grabbed Paul and Silas and they dragged them to the leaders of the villages who were there in the plaza.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When her slave owners found-out that their source of money was no-more, they grabbed Pablo and Silas, and dragged them to take them to the location of the rulers of the town.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, when her masters observed that that woman would no longer get them money, they caught/arrested Pablo and Silas and then dragged them to the officials of that city.” (Source: Tagbanwa Back Translation)