The word play in the Hebrew original between “shaqed” (translated in most English versions as “almond tree”) of Jeremiah 1:11 and “shoqed” (translated in most English versions as “watching”) in Jeremiah 1:12 is reproduced in the German Good News translation (Die Bibel im heutigen Deutsch) of 1982 with Wacholderzweig (“juniper branch”) and wache (“watch”). Accompanying the translation is a note, indicating that the literal translation would be Mandelbaum (“almond tree”), which they point out is the first to bloom in the spring, giving the appearance not to have slept. Then they explain that just as Hebrew has a play on words between “shaqed” and “shoqed,” so also they have made a play on words between Wacholder and wachen in their translation.
Das Wortspiel im hebräischen Oiginal zwischen "shaqed" (zu deutsch "Mandelbaum") in Jer. 1.11 und "shoqed" (zu deutsch "sehen", "schauen") in Jer 1.12 wird von der Die Bibel im heutigen Deutsch von 1982 mit "Wacholderzweig" and "wache" nachgebildet. Die Übersetzung wird von folgender Fußnote begleitet: "Der Mandelbaum blüht im Frühjahr als erster und scheint im Winter sozusagen gar nicht 'geschlafen' zu haben." Dann wird erklärt, dass das hebräische Wortspiel dem deutschen Wortspiel zwischen "Wacholder" und "wachen" Vorbild war.
The Hebrew in Jeremiah 10:5 that is translated as “scarecrow” in English is translated in Bassa in Liberia as “a stick that a person decorates with clothes and sets in a farm.”
The Hebrew in Jeremiah 4:3 that is translated as “break up your fallow ground” in some English versions is translated as “prepare your hard hearts like a person prepares a garden spot” in Bassa.
The musical instrument that is most often translated as “flute” or “pipe” in English is more or less universally used, so it’s typically translated directly with the applicable term.
Since its cultural significance is sometimes different it might be translated with a different instruments is some cases (see also below). When in Matthew 11:17 and Luke 7:32 the flute is mentioned as an instrument played at a wedding, the Chichewa (interconfessional translation, 1999) translates it as “we played the wedding drum for you” (source: Wendland 1987, p. 74), the Yakan and Kankanaey translations use “gongs” (source: Yakan and Kankanaey Back Translations), in Western Bukidnon Manobo “drumming” is used (source: Western Bukidnon Manobo Back Translation), and in Tagbanwa “stringed-instruments” (source: Tagbanwa Back Translation).
Or in Jeremiah 48:36 where the flute is used for mourning, Bassa uses “funeral drum” (source: Newman / Stine) or Hiligaynon, while using “flute,” makes the meaning explicit: “like a lonely music of a flute for the dead” (source: Hiligaynon Back Translation).
Description: The flute was a wind instrument consisting of a tube with a series of finger holes used to alter the tone. Some flutes were made of reed and could take several forms: the tube could be a cylinder or it could be more in the shape of a cone. There were instruments made of a single tube, while others had two tubes side by side. Often ancient double flutes or double pipes were arranged in a V-shape, with two separate reeds. One of these pipes had several holes while the other had only one hole and acted as a kind of drone, providing an unchanging tone to accompany the varying tones coming from the first pipe. Some pipes or flutes were made of other materials, such as wood, ivory, bone, or metal.
Usage: Sound was produced with the flute by blowing across an opening leading into a hole running inside the length of the instrument; in some cases the opening hole was in the end of the instrument while in others this hole was in the side of the instrument toward one end. With the reed pipe, on the other hand, a column of air was set in motion by blowing over a reed device, causing it to vibrate.
Translation: If there is no wind instrument available to translate “flute,” a different kind of wind instrument may be used.
The Hebrew word ‘ugav is usually understood to refer to a wind instrument. It is possible, however, that it is a generic term for “instrument” or even refers to a particular stringed instrument. In Job 21:12 and Job 30:31 it is identified as an instrument that expressed joy and contentment.
Psalms 5:1: The Hebrew word nchiloth appears only here in the Old Testament, and its meaning is uncertain. It may mean “wind instruments” in general or “flutes” in particular. Extra-biblical evidence indicates that it may have been an instrument played for funeral laments.
Matthew 9:23: Here New Revised Standard Version, updated edition has “flute players”: According to Jewish tradition, even the poorest people were expected to have two flute players and a wailing woman for a funeral. In order to clarify the role of the flute players Good News Translation adds “for the funeral.” This information was immediately evident to a Jewish reader who was familiar with the funeral customs, but it will not be clear to other readers. Many cultures are familiar with the flute or other instruments that are played by blowing through a wooden tube. If no such instrument exists, then translators can say “those who played musical instruments for a funeral” or, as in Good News Translation, “musicians for the funeral.” See also flute players.
Men playing flutes (source: Louise Bass (c) British and Foreign Bible Society 1994)
Having quoted from the prophet Micah, these elders now continue with their own words. For some readers it is helpful to begin this verse with “The elders continued….”
Did Hezekiah…?: The elders ask rhetorical questions to emphasize their points. It may be best to shift to statements, as in Good News Translation.
Hezekiah king of Judah and all Judah is more simply stated as “King Hezekiah and the people of Judah” (Good News Translation, Bible en français courant). Since Hezekiah is mentioned by name in verse 18, it is possible also to follow Die Bibel im heutigen Deutsch with “the king and the people of Judah.”
The object him in put him to death is Micah. In many languages it will be helpful for readers to make this clear.
Did he not fear the Lord: He refers to Hezekiah, not Micah. Using the name instead of the pronoun can help avoid misunderstanding. Fear is difficult to translate with the proper emotional value; Good News Translation has “honored” and Revised English Bible “show reverence for.” Die Bibel im heutigen Deutsch prefers “obey” and Bible en français courant “acknowledge the authority of.”
Entreat the favor of translates the idiomatic expression “appease the face of,” which is expressed in New Jerusalem Bible as “plead with.” It occurs twice in 1Kgs 13.6 (with the LORD as object), and once in Psa 45.12 (with a princess as object, where Revised Standard Version has “sue … favor”). The rendering of Revised Standard Version is also found in An American Translation and New American Bible. Revised English Bible has “seek to placate” and New International Version “seek his favor.” Another common way of expressing this is “tried to gain his good will.” Moffatt combines this verb with the previous verb fear and renders “reverently appease.”
Repent of the evil: See verses 3, 13 and 18.8.
Great evil must be here understood in the sense of “terrible disaster” (Good News Translation) or “great disaster” (Revised English Bible).
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .
In verses 8-9 Jeremiah is not affirming that the sole message of a legitimate prophet is one of doom. However, he is indicating that in general the message of earlier prophets included threats of punishment. Deut 18.21-22 (alluded to here) probably is intended to serve as the rule for distinguishing between true and false prophets.
For peace refer to “it shall be well with you” in 4.10.
There are different ways translators can render this verse. They can say something like one of the following:
• As for the prophet who says that the LORD is sending peace, only when peace really happens can people know that the prophet truly was sent by the LORD [or, that the LORD really did send that prophet].
• But if someone says the LORD has given him the message to announce that there will be peace, you can know that the LORD truly sent that person only when what he says comes true.
In Die Bibel im heutigen Deutsch the verse is rendered:
• But when a prophet predicts blessing and victory, one must wait to see if his words come true. Then it will be proven that he had actually spoken at the Lord’s command.
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .
Shemaiah is otherwise unknown, as is the place from which he comes.
Hebrew Old Testament Text Project points out that you shall say is more accurately rendered “you shall say as follows,” which seems to be represented by Traduction œcuménique de la Bible “you shall say this.” Although “as follows” is not expressed in words in Revised Standard Version, its meaning is surely conveyed by the use of the colon to introduce direct discourse. Good News Translation, Bible en français courant, and Die Bibel im heutigen Deutsch combine verses 24 and 25, and verse 24 of the Hebrew text is represented in Good News Translation by “[The LORD Almighty, the God of Israel] gave me a message for Shemaiah of Nehelam.” Translators can also say, for example, “This is what you should say to Shemaiah of Nehelam.”
You have sent letters in your name: In English to speak of sending letters in your name does not add anything beyond saying “You have written [letters].”
To all the people … to all the priests: The Septuagint has a shorter version, represented by New English Bible “You have sent a letter in your own name [Revised English Bible on your own authority] to Zephaniah son of Maaseiah the priest.” Although the Hebrew may include elements from more than one source, and so differ from the Septuagint tradition, the principle adopted by Hebrew Old Testament Text Project is to follow the Hebrew in such cases.
The Revised Standard Version text, Zephaniah the son of Maaseiah the priest, would be understood by many readers to mean that Maaseiah was the priest. Good News Translation is probably better: “the priest Zephaniah son of Maaseiah.” For priest see 1.1.
At the end of this verse, Good News Translation makes it clear that what follows is what Shemaiah wrote in his letter: “In this letter Shemaiah wrote to Zephaniah.” Translators could also say “This is what the letter said.”
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .
