Following are a number of back-translations as well as a sample translation for translators of 1 Chronicles 4:31:
Kupsabiny: “Before David started to rule, the clan of Simeon lived in the cities of Beersheba, Moladah, Hazar-shual, Bilhah, Ezem, Tolad, Bethuel, Hormah, Ziklag, Beth-markaboth, Hazar-susim, Beth-biri and Shaaraim.” (Source: Kupsabiny Back Translation)
Newari: “Beth Marcaboth, Hazar-susim, Beth-biri and Shaaraim. These were their towns until the reign of David / These were their cities for as long as David reigned.” (Source: Newari Back Translation)
Hiligaynon: “Bet Marcabot, Hazar Susim, Bet Biri, and Shaaraim. These were their towns until the reign of David.” (Source: Hiligaynon Back Translation)
English: “Beth-Marcaboth, Hazar-Susim, Beth-Biri, and Shaaraim. They lived in those places until David became king.” (Source: Translation for Translators)
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:
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
Beth-marcaboth, Hazar-susim, Beth-biri, and Sha-araim: In Josh 19.5-6 the last three towns are called “Hazar-susah,” “Beth-lebaoth,” and “Sharuhen.” The names of these places have meaning in Hebrew, but nearly all translations transliterate the names rather than translate them. Beth-marcaboth means “house of chariots” and was most likely a place where chariots were made and stored. Hazar-susim means “enclosure of the mares.” The consonants of the name Beth-biri suggest the meaning “house of my creator,” but the vowels do not. In the parallel passage in Josh 19.6, the same place is called “Beth-lebaoth,” which means “house of lionesses.” It is possible that this city was called “Beth-lebaoth” before the exile, and then it was called Beth-biri after the exile. Sha-araim means “two gates,” but since the parallel list in Josh 19.6 mentions a town called “Sharuhen,” it is possible that Sha-araim is a mistake for “Sharuhen.” It is also possible that this town had different but similar names at different times in its history.
These were their cities until David reigned: As already noted at verse 28, some common language translations have moved this sentence forward to the beginning of verse 28. This restructuring may be a good model for other languages; but if it is followed, the verses should probably be numbered together as 28-31 (so Parola Del Signore: La Bibbia in Lingua Corrente). For the translation of this sentence see the comments on verse 28.
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 .
4:31a Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim.
Beth-markaboth, Hazar-susim, Beth-biri and Shaaraim. -or-
and Beth-markaboth and Hazar-susim and Beth-biri and Shaaraim.
4:31b These were their cities until the reign of David.
These towns belonged to the Simeonites until David became king. -or-
These towns were owned by the clans of Shimei/Simeon until the time when David was king ⌊over the people⌋ .
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