Language-specific Insights

wolf

The Hebrew, Greek, and Latin that is translated in English as “wolf” is translated in Muna as da’u ngkahoku: “forest dog,” because there is no immediate lexical equivalent. (Source: René van den Berg)

In Asháninka, it is translated as “ferocious animal,” in Waffa and Kui as “wild dog,” and in Navajo (Dinė) as “Coyote” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), and in Odia as “tiger” (source for this and for Kui: Helen Evans in The Bible Translator 1954, p. 40ff. )

In Lingala it is translated as “leopard.” Sigurd F. Westberg (in The Bible Translator 1956, p. 117ff. ) explains: “The wolf, for example, does not exist here, but its relative the jackal does and we have a name for it. But the jackal does not prey on domestic animals as the wolf did in Palestine, nor is he as fierce. The equivalent from these points of view is the leopard. Hence in Genesis 49 Benjamin is likened to a ravenous leopard, and the basic meaning is approached more closely than if we had been governed by scientific classification.”

Mungaka also uses “leopard” (see also bear (animal)) (source: Nama 1990). Likewise in Klao and Dan (source: Don Slager).

In Elhomwe “fierce animal” is used. (Source: project-specific translation notes in Paratext)

Michel Kenmogne comments on this and comparable translations (in Noss 2007, p. 378 ff.): “Some exegetical solutions adopted by missionary translations may have been acceptable during that time frame, but weighed against today’s translation theory and procedures, they appear quite outdated and even questionable. For example, Atangana Nama approvingly mentions the translation into Mungaka of terms like ‘deer’ as ‘leopard’, ‘camel’ as ‘elephant’, and ‘wheat’ as ‘maize,’ where the target language has no direct equivalent to the source text. These pre-Nida translation options, now known as adaptations, would be declared unacceptable in modern practice, since they misrepresent the historico-zoological and agricultural realities in the Bible. Nowadays it is considered better to give a generalized term, like ‘grain,’ and where necessary specify ‘a grain called wheat,’ than to give an incorrect equivalence. Unknown animals such as bears, can be called ‘fierce animals,’ especially if the reference is a non-historical context.”

Click or tap here for the rest of the entry about “wolf” in United Bible Societies’ All Creatures Great and Small: Living things in the Bible.

There is no problem in identifying the Hebrew word with the Wolf Canis lupus, which was a common wild animal all over the land of Israel in the biblical period. Today it is almost extinct in Israel, but small numbers still exist in Lebanon, Syria, Iraq, and Iran. The Greek and Latin words are general words for the wolf, including European species as well as the Syrian one.

The wolf is the ancestor of the German shepherd dog, and all similar breeds. The Syrian wolf, however, unlike the European and North American breeds, does not have long thick fur. It is a light brown color with a typical long face, and it is about the size of the German shepherd dog. It looks similar to the jackal, but is much bigger. This type of wolf lived singly, in pairs, or occasionally in a small family group of three or four animals; but sometimes, when prey was scarce, neighboring wolves would come together temporarily to hunt in cooperation with each other. The varieties in North America and Europe, on the other hand, come together in packs in the winter and stay together until well into the spring.

In biblical times the Syrian wolf took hares, small gazelle, and partridges as its main prey, but it was also a constant threat to sheep and goats. Only extremely rarely would it attack a human being. It was nowhere near as dangerous to humans as the lion or the bear. On the other hand, the Syrian wolf was not afraid of humans, and once it had killed a sheep, it would fiercely protect its kill. A group of men was required if it was to be chased away. It was extremely clever at avoiding traps that had been set for it. It hunted at night and located other wolves early in the evening by howling loudly.

These wolves did not stay in one area but roamed constantly. Shepherds could thus never be confident that there were no wolves nearby. They could appear unexpectedly at any time, even in the villages where they were often mistaken for dogs.

To the biblical writers the wolf was a symbol of roaming, opportunistic, dangerous, fierce, and clever banditry. To refer to a person as a wolf would in some contexts indicate that he was a roaming, clever bandit, and in other contexts that he was a clever, dangerous opportunist. This latter usage usually referred to someone using a position of leadership for his own benefit at the expense of other people.

In Africa there are no wolves, but the Spotted Hyena Crocula crocuta, the Brown Hyena Hyaena brunnea, or the African Painted Hunting Dog Lycaon pictus are the local equivalents used in many translations. A problem with using these terms for the Syrian wolf is that these African animals may have a symbolic significance for the local readers which is very different from that intended by the biblical writers. For instance, the spotted hyena is associated with witchcraft in some societies. In cases where the local significance is sufficiently different, a footnote should be used to provide a guide to the readers.

In Argentina and Brazil the beautiful Maned Wolf Chrysocyon jubatus is a good local equivalent, or the Portuguese or Spanish words for wolf can be used. The coyote is another possible equivalent.

In India and in Central and Southeast Asia, the Indian (or red) wild dog, also known as the Dhole Cuon alpinus, is likewise a good local equivalent for the wolf.

In areas where there are no animals equivalent to wolves, a phrase like “large wild dog” can be used, or a word may be borrowed from the dominant language of the area.

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

the light

The Greek that is translated in English as “the light” is translated in John 1:8 in Alekano as “the father of light,” in Xicotepec De Juárez Totonac as “the true light,” and in Tenango Otomi as “that one who opens the hearts of the people.”

Matt Taylor (in The PNG Experience ) describes the process of finding the correct term for the presently prepared Nukna translation of John:

“We’ve been working on the Nukna translation of the book of John, and recently came to Jesus’ famous statement in John 8:12, ‘I am the light of the world.’ As we discussed how to best translate this metaphor, we realized that there was a problem. There is a Nukna word for light — yam — but it’s not possible to say just yam by itself. Light always has a source, and grammatically that source must be included, either by mentioning the actual source or by using a possessive pronoun — ‘its light,’ ‘their light,’ etc. It would be ungrammatical to just say ‘light.’ ( This grammatical feature is known as ‘inalienable possession.’) To literally translate ‘I am the light of the world’ into Nukna would lead to an unacceptable Nukna sentence.

“One idea we’ve had is to use a common source of light that the Nukna people are familiar with: the bamboo torch. The Nukna people live in a remote area without electricity. To see at night, they often light up a species of bamboo named kup. Kup burns with a blazing brightness, and a long piece can be held as a torch, enabling a person to walk at night around the otherwise pitch black village. So in Nukna, Jesus’ words would read, ‘I am like a bamboo torch [kup] that shines its light to the world.’

“Our translation team needs to do further testing to see if this figure of speech is communicating accurately and powerfully. Please pray for us, that God would guide us as we seek to communicate this concept, as well as many others, into the Nukna language in a dynamic and life-changing way. ‘It’s like the light of a bamboo torch shining in the darkness, and the darkness has not overcome it.’ (John 1:5).”

Likewise, Mungaka also uses “torch” (source: Nama 1990).

See also torch and the light (John 3:19).

bear (animal)

The Hebrew and Greek that is translated as “bear” in English is translated in Mungaka and Berom as “leopard” since bears are not known in that culture (see also wolf) (source: Nama 1990 and Andy Warren-Rothlin).

In Vidunda and Kutu it is translated as “lion,” in Kwere as “cheetah” (in Proverbs 17:12) (Source: Pioneer Bible Translators, project-specific translation notes in Paratext) and in Idakho-Isukha-Tiriki as “jackal” (source: Andy Warren-Rothlin).

Michel Kenmogne comments on this and comparable translations (in Noss 2007, p. 378 ff.): “Some exegetical solutions adopted by missionary translations may have been acceptable during that time frame, but weighed against today’s translation theory and procedures, they appear quite outdated and even questionable. For example, Atangana Nama approvingly mentions the translation into Mungaka of terms like ‘deer’ as ‘leopard’, ‘camel’ as ‘elephant’, and ‘wheat’ as ‘maize,’ where the target language has no direct equivalent to the source text. These pre-Nida translation options, now known as adaptations, would be declared unacceptable in modern practice, since they misrepresent the historico-zoological and agricultural realities in the Bible. Nowadays it is considered better to give a generalized term, like ‘grain,’ and where necessary specify ‘a grain called wheat,’ than to give an incorrect equivalence. Unknown animals such as bears, can be called ‘fierce animals,’ especially if the reference is a non-historical context.”

 

The bear that was known in biblical times was the Syrian Brown Bear ursus arctos syriacus. The same word in Hebrew refers to either male or female bears, and it is the gender of the associated words that will indicate the gender of the bear in a specific context.

The Syrian brown bear is very large, similar to the North American Grizzly Bear ursus horribilis, or the European Brown Bear ursus arctos. It has a rather doglike face. It has thick fur, and walks on all fours, but may stand up on its back legs to get a better view. When it stands up like this it may be 2 meters (6 feet) or more tall. It may also weigh over two hundred kilos (440 pounds). Like many other bears Syrian brown bears accumulate fat by gorging themselves in the summer and autumn, and then they sleep through the winter in caves or holes they have dug under logs.

Although its basic food is roots, berries, wild fruit, mice, and lizards, occasionally a rogue bear might kill small livestock. Bears are not able to see very well, and this means that often a person gets quite close to a bear before either one sees the other. The bear is then likely to attack, striking out with its strong digging claws and perhaps biting. Female bears are very protective of their young.

In the Bible, bears and lions are often mentioned together, both being symbols of fierce strength and danger. The female bear in particular was viewed as dangerous, especially if she had young.

In 2 Samuel 17:8, 2 Kings 2:24, Proverbs 17:12, and Hosea 13:8 the translation into languages which mark gender should indicate female bears, but elsewhere males can be assumed.

For translators in the Northern Hemisphere, finding a word for bear is not usually too difficult. The best choice is a generic word for “bear” rather than the specific word for a type of bear. If a specific word must be used, the word for the grizzly bear is suitable in North America, while in Europe and parts of Asia the European brown bear is the closest relative to the Syrian brown bear. In parts of mainland Asia where the brown bear is not known, the word for the Himalayan Black Bear selenarctos thibetanus is the best choice. The word for the sloth bear of India and Ceylon, or for the sun and moon bears of Malaysia, Indo-China, and Indonesia should be avoided, since these bears have small teeth and are not dangerous.

In the higher parts of South America the word for the Spectacled Bear tremarctos ornatus can be used if this animal is known to the readers. For translators elsewhere in the Southern Hemisphere, the problem is more difficult, especially in areas where bears are not known. The use of the name for a local animal is seldom successful, since the more dangerous local animals are usually too different from bears. The only alternative is to transliterate the name from the dominant major or trade language of the area, or from the original biblical language, with a glossary item saying something like: “A bear is a large dangerous animal with big claws and teeth.”

Syrian Brown Bear, Wikimedia Commons

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

complete verse (Matthew 5:15)

Following are a number of back-translations of Matthew 5:15:

  • Uma: “And there is no person who lights a lamp and up-turns a pot on it. He puts it on its putting-place so that its shine is seen by all people in the house.” (Source: Uma Back Translation)
  • Yakan: “Nobody lights a lamp and covers it up with a basin but he places it on it’s stand so that the whole house is light.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “There is also no person who lights a lamp and covers it up with a basket, rather he places it on a holder so that all of the house might be lighted.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “No one also lights a lamp (kerosene-burning wick type) to then cover it with a basin, but rather he sets-it -on-top-of-(something) so that all the household will see what they are doing.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Consider also that of course no-one will light a lamp which, after he has lighted it, he will cover with a ganta-measure. On the contrary he really will put it on its stand/resting-place, so that all the inside of the house will be lit up.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “When a lamp is lit it isn’t put underneath a box, rather it is placed in a stand so that it shines for all those who live in the house.” (Source: Tenango Otomi Back Translation)
  • Mungaka: “Let your fire shine into the eyes of the people.” (source: Nama 1990)