pray / prayer

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The Hebrew, Aramaic, Latin, and Greek that is translated as “pray” (or “prayer”) 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:

  • “beg” or “ask,” (full expression: “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)
  • “cause God to know” (Huichol)
  • “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)
  • “speak to God” (Shilluk) (source: Nida 1964, p. 237)
  • “talk together with Great Above One (=God)” (Mairasi) (source: Enggavoter, 2004)
  • “call to one’s Father” (San Blas Kuna) (source: Claudio and Marvel Iglesias in The Bible Translator 1951, p. 85ff. )
  • “beg” (waan) (Ik). 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 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.

See also Nehemiah’s prayer (image).

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • Ayutla Mixtec: “one who talks as God’s representative”
  • Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
  • Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)


“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

complete verse (Genesis 20:7)

Following are a number of back-translations as well as a sample translation for translators of Genesis 20:7:

  • Newari: “Now take that woman back to her husband. Her husband is a prophet. He will pray for you. And you will not die. If you do not take her back, you and your people will all die.'” (Source: Newari Back Translation)
  • Hiligaynon: “But you should return her to her husband because her husband is a prophet, and he will-pray for you so-that you will- not -die. But if you will- not -return her, I am-warning you before-hand that you will- surely -die including all your people.'” (Source: Hiligaynon Back Translation)
  • English: “Now, return this man’s wife to her husband, because he is a prophet/a man who receives messages from me. He will pray for you, and you will remain alive/not die. But if you do not return her to him, you will certainly die, and all the members of your household will also certainly die.'” (Source: Translation for Translators)

Translation commentary on Genesis 20:7

Now then restore the man’s wife: Now then marks a transition to a new course of action to follow. Although God accepts Abimelech’s innocence regarding his violation of the marriage bond, Abimelech must still return Sarah to her husband. Restore means to “return her,” “give her back,” “send her back.” The man’s wife in some languages can refer to someone other than Abraham, and in such cases it will be necessary to say “Give this man’s wife back,” “Give Sarah back to Abraham,” “Return Abraham’s wife to him.”

For he is a prophet: interpreters differ in their understanding of prophet (Hebrew nabiʾ) in this context. Some hold that Abraham is called a prophet here because he will speak to God on Abimelech’s behalf; and he is not to be understood as a prophet in the same sense as Samuel, Elijah, Isaiah, or Jeremiah. However, the expression used in 15.1, “… the word of the LORD came to Abram,” is typically that used of God speaking to a prophet. Others hold that the words for he is a prophet, and he will pray for you have been inserted into the text long after the patriarchal period, at a time when Abraham had become famous as a godly man of the ancient period. Note the reference to Abraham and the patriarchs as “prophets” in Psa 105.15.

In general Old Testament usage a prophet is a person who speaks to the people on behalf of God, but he may also be a spokesman for another person. For example, in Exo 7.1 Aaron is said to be Moses’ prophet, and it may be that prophet is being used in this sense in our verse. The usual term for prophet used throughout the Old Testament may not be suitable in this context, as Abraham is not telling the people God’s message but is interceding before God on behalf of Abimelech. His function in this case is more similar to that of a priest in later times.

If the use of the term prophet can result in confusion for the reader, it may be better to use a more general expression such as “man of God,” “holy man,” “God’s prayer man.” However, translators in areas where there is Muslim influence should remember that in the Koran Abraham (Ibrahim) is known as one of the six great prophets to whom God delivered special laws.

The explanation that Abraham is a prophet is not to be taken as the reason Abimelech should return Sarah but rather should be understood as the qualification Abraham has for approaching God on Abimelech’s behalf. Accordingly we may say “Abraham is a prophet and so will pray for you.”

And he will pray for you: pray translates a verb that is used here and generally throughout the Old Testament with the sense of “intervene,” “mediate,” “intercede.” It is used, for example, in Num 11.2, in which “the people cried to Moses; and Moses prayed to the LORD, and the fire abated” (Revised Standard Version). New English Bible, Revised English Bible, Bible en français courant translate “and he interceded with the LORD….” To intercede in this context is to speak to God for Abimelech, or more concretely, “to ask God to be merciful to Abimelech.”

And you shall live expresses the outcome of Abraham’s praying to God for the king. This statement reverses the condemnation of Abimelech by God in verse 3: “You are going to die.” In translation it may be stylistically desirable to retain the idea of death by saying, for example, “You shall not die” or “I will not kill you.” If the statement is translated as in Revised Standard Version, you shall live may require adjustment, since Abimelech is obviously already alive. We may need to translate, for example, “your life will be spared,” “you will go on living.”

But if you do not restore her: But introduces a different consequence that contrasts with having his life spared. Restore her translates the same verb form as in the first part of the verse and means “give her back to Abraham,” “send Sarah back.”

Know that you shall surely die: know, the literal rendering, must be modified in many languages, since a person cannot be told to “know” something. The sense of know as a command serves to strengthen the certainty of the threat or warning. Good News Translation says “I warn you that…,” New English Bible, Revised English Bible “I tell you that….” We may also translate, for example, “you can be sure that,” “there is no doubt that,” or “I want you to know that.”

You, and all that are yours: this additional phrase emphasizes the inclusion of Abimelech’s household in the threat of death. All that are yours reflects the way in which the family or household of a guilty person shared in his guilt and consequent punishment. For examples see the case of Korah in Num 16.32-35; of Achan in Josh 7.24-26. In translation all that are yours may need to be rendered “all the people who live with you,” “everyone in your family.”

Following the dialogue between God and Abimelech, Abimelech prepares to confront Abraham, who he now sees as the source of his suffering, the exact nature of which is only disclosed at the end of the chapter.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

3rd person pronoun with high register (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 third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used.

In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also third person pronoun with exalted register.