7On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight.
The Greek term that is translated in English as “bread” or “loaf” is translated in Samo, it is translated as “Sago,” which serves “like ‘bread’ for the Hebrews, as a generic for food in the Samo language. It is a near-perfect metonymy that has all the semantic elements necessary for effective communication.” (Source: Daniel Shaw in Scriptura 96/2007, p. 501ff.)
In Chol it is translated as waj, the equivalent of a tortilla. (Click or tap here to see the rest of this insight)
John Beekman (in The Bible Translator 1962, p. 180f. ) explains: “The word ‘bread’ in Scripture primarily occurs as either a specific term for bread (including the Lord’s Supper), or as a generic term for food. It is not surprising, however, the some aboriginal groups use something other than bread as the staff of life. The Chols, with their cultural focus in the cultivation of corn, use waj, a type of thin corn flake. Since a meal is not complete without this main item of food, the term has been extended to include any other foods which may be served along with waj. While bread is known to them, its use is limited to a few occasions during the year when it functions as a dessert. In translating this term in the Chol New Testament, consistent use has been made of the word waj whenever the function of bread as a basic food was in focus. John 6:35, “I am the bread of life,” was thus translated with this word. If the word for bread had been used, it was feared that the Chol would compare Christ to the desirable, but not absolutely necessary, dessert.”
Robert Bascom adds his thoughts to this in relation to other Mayan languages (in Omanson 2001, p. 260): “In many Mayan languages, ‘bread’ can be translated waj or kaxlan waj. The first term literally means anything made from corn meal, while the second term literally means ‘foreigner’s waj,’ and refers to the local wheat-based sweet breads which are so popular within the broader European-influenced culture of the region. On the one hand, waj would be a better dynamic equivalent in cases where ‘bread’ meant ‘food,’ but in cases where the focus is literal or the reference well-known, kaxlan waj would preserve a flour-based meaning (though in biblical times barley was more in use than wheat) and not insert corn into a time and place where it does not belong. On the other hand kaxlan waj is not the staff of life, but refers to a local delicacy. In cases such as these, it is even tempting to suggest borrowing pan, the Spanish word for ‘bread,’ but native speakers might respond that borrowing a foreign word is not necessary since both waj and kaxlan waj are native terms that cover the meaning (though in this case, perhaps not all that well).”
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: RuthAnna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the exclusive form (excluding the addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of Acts 20:7:
Uma: “On Sunday we (excl.) gathered to eat together with our (excl.) one-faith relatives in Troas. Our(excl.) meeting house was a tall house. We(excl.) met in the room that was at the very top. Many lamps were lit. Long was the speech of Paulus speaking to the people gathered there. He spoke until the middle of the night, because it was his intention to leave the next morning.” (Source: Uma Back Translation)
Yakan: “When it was Saturday night, we (excl.) gathered to eat bread which-was-divided-into-pieces to remember the death of Isa. Paul planned to leave the next day, that’s why he preached to the people until midnight.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “On Saturday when the sun had gone down, we gathered together so that we might fulfill the holy supper. As for Paul, he preached to the people and his preaching lasted until the middle of the night because on the next morning he was going to leave.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “On Saturday afternoon, we (excl.) believers all met-as-a-congregation to eat the bread that caused-us -to-remember the death of Jesus. Afterwards Pablo taught until the middle of the night, because he said/thought he would set-out the next day (lit. its tomorrow).” (Source: Kankanaey Back Translation)
Tagbanwa: “When it was Sunday, when the sun set, we (excl.) gathered together with the taga Troas believers to eat a meal and do Communion, right after which Pablo would teach. And because next day we (excl.) would sail again, he taught for a long time. It reached midnight.” (Source: Tagbanwa Back Translation)
On Saturday evening (see Barclay, New English Bible, and Jerusalem Bible note) is literally “on the first day of the week.” This meeting would have taken place in the evening; and according to the Jewish calculation the first day of the week would have begun on Saturday evening and continued until Sunday at sunset. Some infer, on the basis of the phrase until sunrise (v. 11), that Luke was not counting the day in the Jewish fashion but in the Greek way, by which the day began at sunrise. If this is the case, then the translation should be “Sunday evening” rather than “Saturday evening”; however, the weight of evidence is in favor of “Saturday evening.”
For the fellowship meal (see comments on 2.42) is literally “to break bread,” and some commentators take this as a reference to the celebration of the Lord’s Supper rather than to the fellowship meal which seems to have preceded the participation in the Lord’s Supper. Kept on speaking is perhaps to be taken in the sense of “kept on preaching,” since Paul is the only one speaking. Since he was going to leave the next day explains the reason that Paul kept on speaking until midnight.
Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .
.jpg){kind=link}
Leave a Reply
You must be logged in to post a comment.