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).”
New Testament Greek is by Balinese standards an extremely impolite language. Consider, for example, the second person pronoun. When speaking to God, to a nobleman, to a friend, to a pupil, or to a slave, the same word is used. In Balinese this is completely different. In the above examples one would differentiate various social ranks and use terms which, more or less freely translated, mean “adored one” or “he who is borne on the head”, “feet of Your Highness”, “older (or younger) brother”, “little one”, and “you”. (…) In Balinese one has to cope with three vocabularies within the language, each of which, at a moderate estimate, includes some hundreds of words. One employs the ordinary common language (“Low Balinese”) when speaking with intimates, equals, or inferiors; polite terms must, however, be used as soon as one begins to speak to one’s superiors or to strangers; and “deferential” terms are obligatory in all cases when one is so bold as to speak of parts of the body, or the acts, possessions, and qualities of important people. The Balinese sums up the two last named vocabularies under the term alus (“fine”, or “noble”): we say “High Balinese”. (…)
In the parable of the Prodigal Son, the younger son, who feels himself less than a slave, speaks to his father in High Balinese; the elder son may use the intimate Low Balinese. When, however, the latter severs himself from the intimate family community, he uses High Balinese to express his contempt, thus placing a gulf between himself and his father.
Following are a number of back-translations of Luke 15:17:
Noongar: “So then he began to think straight. ‘I am stupid. My father gives money to all his workers. They have more food than they can eat, and I sit in this place hungry.” (Source: Warda-Kwabba Luke-Ang)
Uma: “‘Finally, he pondered, he said: ‘The workers in my father’s house, their food is greatly in excess. But as for me here, I am almost starved to death.” (Source: Uma Back Translation)
Yakan: “Then he started to think about his foolishness and he said in his liver, ‘All the servants of my father their food is plentiful. And I am about to die here of starvation.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And after a long time, he began to thoroughly consider everything. He said, ‘All of the servants of my father, they have more food than they need. But as for me here, I’m about to die of hunger.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Then he came-to-his-senses (lit. became-thoughted) and said to himself, ‘All whom my father salaries, they have an excess to eat, and here by-contrast I am here dying from my hunger.” (Source: Kankanaey Back Translation)
Tagbanwa: “When he thought-over what he had done like that, it came to his mind/inner-being, ‘Oh,’ he said, ‘all of Father’s paid-workers are supplied with the food they need, and even in excess. As for me, I’m starving here!” (Source: Tagbanwa Back Translation)
eis heauton de elthōn lit. ‘having come to himself,’ i.e. ‘when he came to his senses’ (cf. Phillips, New English Bible, Good News Translation), ‘when he recognized his situation for what it was.’
posoi misthioi tou patros mou perisseuontai artōn ‘how many paid servants of my father have more than enough food,’ exclamative statement introduced by an interrogative noun. perisseuontai may be middle voice with the same meaning as the active, or passive voice, meaning ‘receive abundantly,’ preferably the former. For artos (plural) meaning ‘food.’
misthios ‘paid servant,’ ‘hired worker.’ Though not a slave the paid worker would expect less affection from his master than a slave.
egō de limō hōde apollumai ‘but here I am dying of hunger.’ limos ‘hunger,’ ‘starvation,’ different in meaning from v. 14. egō and hōde are emphatic, ‘here I am.’
Translation:
He came to himself. Other idioms are, ‘he came to get himself’ (Sranan Tongo), ‘his heart arrived’ (Tzeltal), ‘he sensed himself,’ implying realization that he had done wrong (Thai 1967), ‘it fell into his heart’ (Kekchi), ‘his self came back’ (Tagalog), ‘he came to wisdom, or, became wise’ (Yaka, Trukese, Pohnpeian), ‘he understood himself’ (Kituba), ‘his heart came to life again’ (Uab Meto), ‘he came out of his stupor’ (Kaqchikel), ‘he was turned, or, aroused (as from sleep), in his heart’ (Lomwe, Yao); or, ‘he became-aware of his own condition’ (Javanese), ‘he thought again about his affair’ (Kele).
He said, i.e. to himself. This has to be made explicit in Ekari, which therefore adds ‘(he) thought’ at the end of this verse and of v. 19.
Hired servants, or, ‘paid servants/labourers,’ ‘men working for pay, or, food’ (Balinese, Toraja-Sa’dan). The rendering should refer to people of low social status and precarious living.
Have bread enough and to spare, or, “have more food than they can eat” (New English Bible), ‘have food enough and some left over’ (cf. Tagalog). For bread, or, ‘food,’ see references on 4.3.
I perish … with hunger, or, ‘I am dying of hunger,’ ‘I die suffering-from hungry stomach’ (Balinese). For hunger cf. 1.53.
Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.
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