tribe

The Greek and Hebrew that is translated as “tribe” in English when referring to the “12 tribes of Israel” is translated in some East African languages, including Taita and Pökoot, with the equivalent of “clan” instead.

Aloo Mojola explains (in The Bible Translator 1989, p. 208ff. ) (click or tap here to see the rest of this insight):

“A number of Bible translation teams in East Africa have been baffled and intrigued by the use of the term ‘tribe’ in the English translations of the Bible. The usage employed in these translations does not reflect any of the popular meanings associated with the term ‘tribe’ in present-day English. Neither does it reflect popular conceptions of the meaning of this term in East Africa or in other parts of Africa and elsewhere. This raises the question: is the term tribe the best translation of the Hebrew terms shebeth and matteh or the Greek term phyle? What is a tribe anyway? Are the twelve tribes of Israel tribes in the sense this term is currently understood? How can this term be translated in East African languages?

“It is easy to see that there is no consistent definition of the term tribe which applies exclusively and consistently to the communities to which it is currently applied. Why, for example, are the Somali or the Baganda called a tribe, but not the Irish or the Italians? Why do the Yoruba or Hausa qualify, but not the Portuguese or the Russians? Why the Bakongo and the Oromo, but not the Germans or the Scots? Why the Eritreans, but not the French or Dutch-speaking Belgians? Why the Zulu or the Xhosa, but not the South African Boers (Afrikaners) or the South African English? The reason for the current prejudices, it would seem, has nothing to do with language, physical type, common territory, common cultural values, type of political and social organization or even population size. Ingrained prejudices and preconceived ideas about so-called “primitive” peoples have everything to do with it.

“The term ‘tribe’ is used to refer to a universal and world-wide phenomenon of ethnic identification which may draw on any of the following bases: identification in terms of one’s first or dominant language of communication (linguistic), in terms of one’s place of origin (regional), in terms of one’s presumed racial, biological or genetic type (racial), or in terms of one’s ideological or political commitments (ideological), and so on. Communities may choose one or more of these bases as criteria for membership. Any of these may change over time. Moreover forms of ethnic identification are dynamic or in a state of flux, changing in response to new environments and circumstances. Essentially forms of ethnic association reflect a people’s struggle for survival through adaptation to changing times. This is inextricably intertwined with the production and distribution of vital resources, goods and services as well as the distribution of power, class and status in society.

“At the base of any ethnic group is the nuclear family which expands to include the extended family. The extended family consists of more than two families related vertically and horizontally: parents and their offspring, cousins, uncles, aunts, nephews, and others, extending to more than two generations. A lineage is usually a larger group than an extended family. It includes a number of such families who trace descent through the male or female line to a common ancestor. A clan may be equivalent to or larger than a lineage. Where it is larger than a lineage, it brings together several lineages which may or may not know the precise nature of their relationships, but which nevertheless claim descent from a common ancestor. A clan is best thought of as a kind of sub-ethnic unit whose members have some unifying symbol such as totem, label, or myth. In most cases the clan is used to determine correct marriage lines, but this is not universally so. Above the clan is the ethnic group, usually referred to inconsistently as the tribe. Members of an ethnic group share feelings of belonging to a common group. The basis of ethnic identity is not always derived from a common descent, real or fictional; it may draw on any of the bases mentioned above.

“The Israelites identified themselves as one people sharing a common descent, a common religious and cultural heritage, a common language and history. There is no doubt that they constitute what would nowadays be called an ethnic group, or by some people a tribe. The twelve subunits of the Israelite ethnic group or tribe, (Hebrew shebeth or matteh, or Greek phyle) are clearly equivalent to clans. In fact this is what seems to make sense to most African Bible translators in the light of their understanding of these terms and the biblical account. Referring to a shebeth as a tribe or an ethnic group and to Israel as a collection of twelve tribes creates unnecessary confusion. Translating each of the terms shebeth, matteh, and phyle as clan seems to solve this problem and to be consistent with current usage in African languages.”

See also family / clan / house.

Jerusalem

The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:


“Jerusalem” in French Sign Language (source: La Bible en langue des signes française )

While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)


“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)

Learn more on Bible Odyssey: Jerusalem .

complete verse (1 Chronicles 28:1)

Following are a number of back-translations as well as a sample translation for translators of 1 Chronicles 28:1:

  • Kupsabiny: “Then, David prepared a meeting in Jerusalem for/of all the leaders of Israel including the leaders of the clans, the commanders of the soldiers, people in charge of the animals and his possessions together with those of his sons, the leaders in the home of the king, and famous soldiers to come to Jerusalem.” (Source: Kupsabiny Back Translation)
  • Newari: “King David gave the order to assemble all the leaders of Israel in Jerusalem. So the leaders of the tribes, the captains of groups which served the king, the captains of a thousand and [captains] of a hundred soldiers and the leaders of those who care for the property and livestock [lit.: cows and oxen] of the king and his sons, the palace courtiers, capable men and the more important [lit.: main main] soldiers gathered in Jerusalem.” (Source: Newari Back Translation)
  • Hiligaynon: “Now, King David had-called/summoned all the officers of Israel to Jerusalem: The officers of the tribes, the commanders of each group of the soldiers who served the king, the other commanders of thousands and hundreds soldiers, the officers who oversaw all the properties/possessions and animals of the king and his children, the officers of the palace, the mighty men, and all the good soldiers.” (Source: Hiligaynon Back Translation)
  • English: “David summoned all the leaders of Israel to come to Jerusalem. He summoned the leaders of the tribes, the leaders/commanders of the groups that worked for the king, the commanders of 100 soldiers, the commanders of 1,000 soldiers, those who were in charge of the property and livestock that belonged to the king and his sons, all the palace officials, and his mighty soldiers and bravest warriors.” (Source: Translation for Translators)

king

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Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:

(Click or tap here to see details)

  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
  • Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))

Faye Edgerton retells how the term in Navajo (Dinė) was determined:

“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

David

The name that is transliterated as “David” in English is translated in Spanish Sign Language with the sign signifying king and a sling (referring to 1 Samuel 17:49 and 2 Samuel 5:4). (Source: John Elwode in The Bible Translator 2008, p. 78ff. )


“Elizabeth” in Spanish Sign Language, source: Sociedad Bíblica de España

In German Sign Language it is only the sling. (See here ).


“David” in German Sign Language (source )

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

The (Protestant) Mandarin Chinese transliteration of “David” is 大卫 (衛) / Dàwèi which carries an additional meaning of “Great Protector.”

Click or tap here to see a short video clip about David (source: Bible Lands 2012)

Learn more on Bible Odyssey: David .

Translation commentary on 1 Chronicles 28:1

In 1 Chr 22.6-16 David had commanded Solomon in private to build the Temple. Now, in chapter 28, David gives public instructions regarding the construction of the Temple.

David assembled at Jerusalem …: Since this is a new section, David may be identified more fully as “King David” (Good News Translation, Bible en français courant, Parole de Vie). The verb assembled may be translated “brought together” or “caused to assemble.” In the Hebrew text the words at Jerusalem come at the very end of this long and complex sentence (so King James Version). However, Revised Standard Version and most other modern versions have appropriately shifted these words forward and placed them with the verb assembled for reasons of style in the receptor language.

All the officials of Israel is a general expression that includes all or some of the separate groups mentioned in the rest of this verse. Nueva Versión Internacional expresses this by beginning with “David assembled in Jerusalem all the officials of Israel, that is, the officials of the tribes….” Other translations express this same meaning through punctuation; for example, some use a colon () to show that the following list makes up all the officials of Israel by saying “David assembled in Jerusalem all the authorities of Israel: the officials of the tribes…” (Die Bibel im heutigen Deutsch, Biblia Dios Habla Hoy, Peregrino. Some use a long dash; for example, American Bible has “David summoned all the officials of Israel to Jerusalem–the tribal chiefs…” (similarly New Living Translation, God’s Word).

A number of interpreters argue for two groups in this verse: (1) all the officials of Israel and (2) all the seasoned warriors (see the comments below). If this interpretation is followed, then the officials of the tribes, the officers of the divisions, the commanders, the stewards, the palace officials, and the mighty men are included under the heading all the officials of Israel. The words officials, officers, commanders, and stewards all translate the same Hebrew noun, which can refer to various kinds of leaders, depending on the context. In those languages that lack synonyms of this type, a translation using the word for “chief” for all of these terms would be an accurate rendering of the Hebrew.

The officials of the tribes refers to the traditional tribal leaders (see 1 Chr 27.16-22). American Bible calls these leaders “the tribal chiefs.” The other officials were appointed by the king.

The officers of the divisions that served the king refers to the military leaders listed in 1 Chr 27.1-15. Other translations of this phrase include “the officers of the divisions that took turns serving the king” (Nueva Versión Internacional) and “the commanders of the twelve army divisions” (New Living Translation).

For the commanders of thousands and the commanders of hundreds, see the comments on 1 Chr 13.1.

The stewards of all the property and cattle of the king and his sons refers to the persons listed in 1 Chr 27.25-31. Other translations include “the overseers of the royal property and livestock” (New Living Translation) and “leaders who took care of the property and animals that belonged to the king and his sons” (New Century Version). Most versions consider both the king and his sons to be genitives of the property and cattle, that is, they express ownership of the property and cattle. But it is also possible to take his sons as another object of the verb assembled at the beginning of the verse. This second interpretation of the Hebrew grammar is followed by Braun, who renders this verse as “David assembled all the princes of Israel–the princes of the tribes … and the princes of all the king’s property and cattle, as well as his sons, with the eunuchs and the mighty men, even every warrior–to Jerusalem” (similarly New American Bible, Klein).

Palace officials translates a single Hebrew noun. Some versions say “eunuchs” (Revised English Bible, An American Translation, Moffatt, Traduction œcuménique de la Bible, La Bible Pléiade, Nueva Versión Internacional, Osty-Trinquet, Braun). Eunuchs were castrated men who were used both domestically and politically in the service of the king. The term “eunuch” is sometimes a taboo word in receptor languages. In certain languages it may have a very negative connotation, or the practice may be completely unknown. It may be necessary either to find an appropriate euphemism or to use a descriptive phrase. However, the significance of the term in this context is not that these people were emasculated men, but that they were important officials in the royal court. For this reason most translations avoid a term that focuses on the physical aspect of their condition.

Revised Standard Version takes the Hebrew expressions translated the mighty men and all the seasoned warriors as two distinct groups. Similarly, New Century Version says “the powerful men, and all the brave warriors.” The Hebrew is more literally “the mighty men, and [or, even] every mighty man of valor.” If the second phrase is in apposition to the first one, then only one group is intended; for example, Braun has “the mighty men, even every warrior.” Compare “the warriors, including the most skilled of them” ( NET Bible) and “all the veteran soldiers of high standing” (De Vries; similarly Biblia Dios Habla Hoy). The Hebrew words for “every mighty man of valor” may also be understood as referring to people with influence or wealth. This interpretation is the basis for the following renderings: “all the … important men” (Good News Translation), “all the other most important … civil authorities” (Parola Del Signore: La Bibbia in Lingua Corrente), “all the men of substance” (New Jewish Publication Society’s Tanakh, Klein), and “every man of standing” (American Bible).

So how many groups are included in this verse?

• (1) Some translations have one group: all his officials. For example, New Living Translation says:

David summoned all his officials to Jerusalem–the leaders of the tribes, the commanders of the twelve army divisions, the other generals and captains, the overseers of the royal property and livestock, the palace officials, the mighty men, and all the other warriors in the kingdom.

• (2) Others have two groups: (a) all the officials of Israel and (b) the palace officials, mighty men, and brave warriors. According to this understanding, the palace officials and warriors and important men were already in Jerusalem. For example, New International Version says:

David summoned all the officials of Israel to assemble at Jerusalem: the officers over the tribes, the commanders of the divisions in the service of the king, the commanders of thousands and commanders of hundreds, and the officials in charge of all the property and livestock belonging to the king and his sons, together with the palace officials, the mighty men and all the brave warriors.

• (3) Others also have two groups: (a) all the leaders of Israel and (b) the important men. For example, Klein says:

David assembled to Jerusalem all the leaders of Israel–the leaders of the tribes, the leaders of the divisions that served the king, the commanders of the thousands, the commanders of the hundreds, the stewards of all the property and cattle of the king, and his sons, together with the eunuchs and the mighty warriors–and all the men of substance.

All of these interpretations are possible and acceptable renderings of the Hebrew.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .