idol / idols

The Hebrew, Greek and Latin that is translated as “idol(s)” in English is translated in Central Subanen as ledawan or “images” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. ) and in Cherokee “imaginary gods” (source: Bender / Belt 2025, p. 16).

In German, typically the term Götze is used. Originally this was used as a term of endearment for Gott (“God” — see here ), later for “icon” and “image, likeness.” Luther started to use it in the 16th century in the meaning of “false god, idol.” Other terms that are used in German include Götzenbild(er) (“image[s] of idols”) or Bildnis (“image” — Protestant) / Kultbild (“cultish image” — Catholic) (used for instance in Exodus 20:4 and Deuteronomy 5:8). The latest revision of the Catholic Einheitsübersetzung (publ. 2016) also uses the neologism Nichtse (“nothings”) in 1 Chron. 16:26 and Psalm 96:5. (Source: Zetzsche)

See also worthless idols.

God's anger, wrath of God

The Hebrew and Greek that is translated into English as “the wrath of God” or “God’s anger” has to be referred to in Bengali as judgment, punishment or whatever fits the context. In Bengali culture, anger is by definition bad and can never be predicated of God. (Source: David Clark)

Translations in other languages:

  • Quetzaltepec Mixe: “translated with a term that not only expresses anger, but also punishment” (source: Robert Bascom)
  • Western Bukidnon Manobo: “the coming punishment of God on mankind” (source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “God’s fearful/terrible future punishing of people” (source: Kankanaey Back Translation)
  • Tagbanwa: “the coming anger/hatred of God” (source: Tagbanwa Back Translation)
  • Tenango Otomi: “the punishment which will come” (source: Tenango Otomi Back Translation)
  • Bariai: “God’s action of anger comes forth in the open” (source: Bariai Back Translation)
  • Mairasi: “His anger keeps increasing (until it will definitely arrive)” (source: Enggavoter 2004)

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御) is used as in mi-ikari (御怒り) or “wrath (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also anger and the coming wrath.

anger

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The Hebrew, Latin and Greek that is translated as “anger” or similar 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”).

  • Chicahuaxtla Triqui: “be warm inside”
  • Mende: “have a cut heart”
  • Mískito: “have a split heart”
  • Tzotzil: “have a hot heart”
  • Mossi: “a swollen heart”
  • Western Kanjobal: “fire of the viscera”
  • San Blas Kuna: “pain in the heart”
  • Chimborazo Highland Quichua: “not with good eye”
  • Chichewa: “have a burning heart” (source: Mawu a Mulungu mu Chichewa Chalero Back Translation) (see also anger burned in him)
  • Citak: two different terms, one meaning “angry” and one meaning “offended,” both are actually descriptions of facial expressions. The former can be represented by an angry stretching of the eyes or by an angry frown. The latter is similarly expressed by an offended type of frown with one’s head lowered. (Source: Graham Ogden)

In Akan, a number of metaphors are used, most importantly abufuo, lit. “weedy chest” (the chest is seen as a container that contains the heart but can also metaphorically be filled with other fluids etc.), but also abufuhyeε lit. “hot/burning weedy chest” and anibereε, lit. “reddened eyes.” (Source: Gladys Nyarko Ansah in Kövecses / Benczes / Szelid 2024, p. 21ff.)

See also God’s anger and angry.

complete verse (Ezekiel 20:8)

Following are a number of back-translations as well as a sample translation for translators of Ezekiel 20:8:

  • Kupsabiny: “But they went astray and refused to listen to me. They refused to throw away those idols of Egyptians or abandon them. So I was prepared to spit/vomit out my anger there in Egypt and I was very angry.” (Source: Kupsabiny Back Translation)
  • Hiligaynon: “‘But they rebelled-against me, and they did- not -listen. They did not reject the detestable little-gods/false-gods of Egipto. Therefore I said that I will-cause- them -to-experience my severe anger there in Egipto.” (Source: Hiligaynon Back Translation)
  • English: “But they rebelled against me. They would not pay attention to me. They did not get rid of the disgusting idols they loved, and they did not reject those idolsthat they saw in Egypt. So because I was angry with them, I said that I would punish them in Egypt.” (Source: Translation for Translators)

1st person pronoun referring to God (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also pronoun for “God”.

Translation commentary on Ezekiel 20:8

But they rebelled against me and would not listen to me: Despite God’s command not to worship idols, the people did not obey. They rebelled against me may be rendered “they turned against me” (New Century Version) or “they acted stubbornly toward me.” Would not listen to me may be expressed as “would not obey me.”

They did not every man cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt: This sentence repeats most of God’s command in verse 7, adding the negative to show that the people did not obey it. It may be rendered “None of them got rid of the things they loved that I hate. They did not stop worshiping the Egyptian idols.”

Then I thought I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt: The Israelites’ disobedience prompted God to punish them. I thought may be rendered “I decided” (Contemporary English Version, New Century Version) or “I resolved” (New American Standard Bible, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, Moffatt). I would pour out my wrath upon them pictures God pouring out his anger as if it were a hot liquid (see 7.8). This clause may be translated “I would make them feel the consequences of my anger.” Spend my anger against them means he would punish them until he was no longer angry with them (see 7.8). In the midst of the land of Egypt means while they were still in Egypt. This whole sentence can be shortened by saying “In my anger I decided to punish the Israelites in Egypt until I was no longer angry” (similarly Contemporary English Version). But the next verse says that God in fact did not punish them in Egypt. In those languages where this causes a logical problem, it is possible to say “I was so angry with them that I came close to punishing them there in Egypt.” However, it is best to convey all the elements of the original text; for example, one model that does this is “Then I decided while they were still in Egypt to make them feel the consequences of my anger and punish them until I had no more anger.”

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .