Translation commentary on Letter of Jeremiah 1:54

When fire breaks out in a temple of wooden gods overlaid with gold or silver …: The restructuring in Good News Translation is good here since it allows the reader to grasp more easily the situation of a fire in a temple. The only point missed, and a small one, is that the Greek doesn’t actually describe the gods as “made of wood and covered with silver and gold” as in verse 39. Here they are “wooden or covered with gold or silver.” If we want to press this point, Good News Translation could be reworded to say “… while the gods are left to burn like wooden beams, whether they are made just of wood or whether they are covered with silver or gold.” The Good News Translation translation, however, has only one sentence. In some languages it will be necessary to use two sentences; for example:

• If a temple catches on fire, the priests run away to save themselves. But the idols burn like wooden beams whether they are made just of wood or covered with gold or silver.

The Revised Standard Version footnote here indicates that the gods is literally “they” in Greek. Note that the reference to the gods being burnt in two like beams is awkward, even in Greek. The point is simply that the wooden images are destroyed by fire.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on The Prayer of Azariah and the Song of the Three Young Men 1:14

If integrated into the book of Daniel: 3.37

For: This introductory conjunction needs to be expressed in some manner, since a stark contrast is about to be drawn between the great promises to the Jewish ancestors and the reduced numbers of the current Jewish population. “But now” in Good News Translation does this quite well (also New English Bible).

We … have become fewer than any nation, and are brought low this day in all the world because of our sins: New English Bible interprets this well, saying “we have been made the smallest of all nations; for our sins we are today the most abject in the world.” The problem here is that “the smallest of all nations” sounds like territory is in view rather than population. The Greek rendered are brought low this day in all the world can be understood as meaning that “we Jews are now in disgrace anywhere in the world we may be” (so Good News Translation). Another understanding is “we are today the most abject [degraded] people in the world” (so New English Bible). The majority of versions seem to favor the first interpretation.

It is possible to reverse the order of the clauses in this verse, placing the final clause first as follows:

• But we sinned, Lord, and so now we have fewer people than any other nation, and we live in disgrace wherever we may be.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on The Prayer of Azariah and the Song of the Three Young Men 1:49

If integrated into the book of Daniel: 3.69

In languages where ice is unknown, we may something like “water that hardens because of the cold” or even “water that is very cold.” However, this would make a rather lengthy and not very poetic line. In such cases translators may combine ice and cold as “cold that makes one shiver” or even “terrible cold.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on Susanna 1:14

If integrated into the book of Daniel: 13.14.

Translations disagree as to where this verse number is to be placed. New Revised Standard Version and Contemporary English Version place it after the first sentence of this verse, which is to be preferred.

And when they went out, they parted from each other: Good News Translation translates “So they both left and went their separate ways,” and Contemporary English Version has “They left in different directions.”

But turning back, they met again: Good News Translation makes clear why they turned back: “for a look at Susanna.” It also makes clear that they met each other “by accident.” These phrases are not in the Greek, but they make it easier for the reader to follow the narrative.

Each pressed the other for the reason; that is, the reason he returned. In Greek each man tries to get the other to account for his coming back, as if each is trying to put the whole guilt on the other, before being forced to confess his own lust. This is psychologically more convincing than the shift of focus in Good News Translation, where each man tries to explain his own presence. Contemporary English Version follows the Greek well by saying “each started asking the other why he had come back.” In some languages translators may use direct speech; for example, “Each one kept asking the other, ‘Why have you returned here?’ ”

They confessed their lust: Contemporary English Version has “Finally, they both admitted that they wanted to sleep with Susanna.” “They wanted to sleep with Susanna” is a roundabout way of saying “they wanted to have sex with her.” Good News Translation “their desire for Susanna” seems too weak. Translators need to indicate their strong sexual desire, but without offending readers.

They arranged for a time when they could find her alone: Since the two judges have no control over Susanna’s schedule or movements, this arranging for a time could only mean that “They decided to watch for a time when they might find her alone” (Good News Translation).

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on Susanna 1:48

If integrated into the book of Daniel: 13.48.

Taking his stand in the midst of them: The point here is that Daniel positions himself where he is the center of attention and where he can be heard. Presumably he is in the midst of them, which New Jerusalem Bible expresses nicely: “Standing in the middle of the crowd.” Contemporary English Version has “Daniel went to the center of the crowd.” Good News Translation “Daniel stood up before them” is adequate, but its visual image is not as clear. New English Bible “He came forward” is also a good translation.

Are you such fools, you sons of Israel?: This can be interpreted as a question or as an exclamation: “You are such fools….” Daniel is not being tactful here. The translator must find a way to have Daniel address the crowd as Jews, and to have him tell them that they are acting like fools. “People of Israel, how foolish can you be?” (Good News Translation) is good. Other possibilities are “People of Israel, this is crazy!” and “This is crazy! You are Israelites [or, Jews]!”

Have you condemned a daughter of Israel without examination and without learning the facts?: In verse 57 Susanna is referred to as “a daughter of Judah.” The author is not making careful distinctions. The translator may wish to choose one and use it in both places, or follow the author in varying it. Good News Translation has “an Israelite woman” here and “a Jewish woman” in verse 57, whereas Contemporary English Version avoids the problem in this verse with “one of your own women.” The whole question here may be rendered “Are you going to sentence an Israelite [or, a Jewish] woman to death on this kind of evidence?” Or a statement can be used as follows: “You have sentenced an Israelite woman to death, but you haven’t cross-examined the witnesses. You haven’t even tried to find out the truth.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on Bel and the Dragon 1:19

If integrated into the book of Daniel: 14.19.

Then Daniel laughed … and said: Instead of laughed, Good News Translation has “began to laugh,” which is a possible interpretation of the Greek tense here. It suggests that Daniel laughed, and that what he then says was spoken in laughter, or at least amusement. Daniel is laughing, of course, at the irony of the situation. The king stands there loudly proclaiming the might of his god Bel, while evidence of Bel’s falsity lies on the floor right in front of him. Alternative models are “Laughing, Daniel said to the king” and “Daniel said, while laughing.”

Restrained the king from going in: The Greek suggests that Daniel physically restrained the king, perhaps taking hold of him by the arm or such; it does not suggest any show of force. Good News Translation apparently takes the restraint to be verbal, and puts restraining words in Daniel’s mouth: “Before you enter the temple.” This is possible, but New English Bible expresses it better with “held back the king from going in.”

Notice whose footsteps these are is literally “know whose footprints these are.” New Revised Standard Version has corrected footsteps to “footprints.” Good News Translation “tell me whose footprints you see there” is appropriate to the situation. New American Bible has Daniel ask a simple question: “whose footprints are these?” Another possibility is “Whose footprints do you think these are [or, could be]?” or “I wonder who left all those footprints?” (Contemporary English Version). The translator must decide whether Daniel speaks in seriousness or mock bewilderment.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.

Translation commentary on The Prayer of Manasseh 1:4

At whom all things shudder, and tremble before thy power: The two verbs used here have connotations of trembling in fear and awe. Thy power is literally “face of your power.” When confronted with God’s power (Good News Translation “When you show your power”), everything trembles in fear, as one can observe by looking at the surface of the sea. “All creation [all created things]” in Good News Translation is a good translation for all things; it is consistent with the theme being developed. “When you show your power” does shift the focus a bit if by “show your power,” Good News Translation means “exercise your power.” It is not that the created order trembles at the effect of what God’s power has done; rather, creation trembles at the threat of God’s power, at the certain prospect of what it can do. See the comments on the second line of verse 5. So alternative renderings for this verse are:

• All creation trembles with fear
when you are about to show your power.

• All created things tremble with fear
when you threaten to show your power.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see

Translation commentary on Baruch 1:1

These are the words raises the question of just what this section is intended to be an introduction to; the answer will affect the translation of the book. The Greek word for book is used in Jer 29.1 (36.1 in Greek) to refer to a “letter.” If the content of Baruch’s writing, that which is read aloud in verse 3, consists only of 1.10–3.8, then “letter” becomes a logical translation, and appropriate to the context. Some scholars, however, consider the word book here to refer to the entire book from 1.15 onward; this is the approach adopted here. In any case, there is a problem with These are the words, since this phrase does not refer to this paragraph. Baruch’s words do not begin until later, at verse 15. A translator could helpfully clarify the situation for the reader by some introductory device such as “Below you will find the book [or, words/content of the book] that Baruch wrote.”

Which Baruch the son of Neraiah … wrote in Babylon: Baruch was a companion of the prophet Jeremiah. The name in Hebrew means “one who is blessed.” “A descendant of” (Good News Translation) or “his ancestors included” avoids the repetitious words the son of. Translators may wish to consider placing Baruch’s genealogy in parentheses (see the alternative model below). This will allow the discourse to proceed smoothly from which Baruch to wrote in Babylon without the problem of fitting the names of Baruch’s ancestors in grammatically. “This book was written by…” (Good News Translation) allows the genealogy to close the sentence, but it misleads the reader by giving the impression that this sentence and paragraph are part of Baruch’s writing (there is a similar problem with Contemporary English Version).

For wrote in Babylon, Good News Translation has “It was written in Babylon.” An alternate approach would be “He was in Babylon when he wrote it.” This would fit in well with the circumstances of the writing given in the next verse. Translators in a number of languages will need to indicate that Babylon was a city. In cultures where only villages exist, it will be necessary to say something like “a large village with high walls around it named Babylon.”

An alternative translation model for this verse is:

• Below you will find the words of the book that Baruch wrote. (He was the son of Neraiah, grandson of Mahseiah, and his other ancestors were Zedekiah, Hasadiah, and Hilkiah.) He wrote this book in the city of Babylon.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.