The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
The Hebrew, Latin and Greek that is transliterated as “Solomon” in English is translated in Spanish Sign Language with the sign for “wise” referring to 1 Kings 3:12. (Source: Steve Parkhurst)
The Hebrew and Greek that is transliterated as “Rehoboam” in English is translated in Spanish Sign Language with the signs for “king” + “divide” + “south.” (Source: Steve Parkhurst)
The Hebrew and Greek that is transliterated as “Benjamin” in English is translated in Spanish Sign Language with the sign for “wolf,” referring to Genesis 49:27. (Source: Steve Parkhurst)
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.”
Verses 23-24a consist of the words that God spoke to the prophet Shemaiah. Within these words, verse 24a consists of the words that Shemaiah was to speak to the people of the southern kingdom. Good News Translation avoids the quotation within a quotation by turning verse 23 into an indirect quotation. This model may be helpful in other languages where embedded quotations present a particular problem. It will be noted that Good News Translation also leaves implicit that Rehoboam was the son of Solomon and king of Judah.
To all the house of Judah and Benjamin, and to the rest of the people: It is not clear to whom the rest of the people refers. Most likely it refers to the people from the northern tribes who were living in the kingdom of Judah (see verse 17). Some modern translations omit these words (Good News Translation, Contemporary English Version, Bible en français courant, Die Bibel im heutigen Deutsch), possibly taking the rest of the people as in apposition to all the house of Judah and Benjamin. But the words the rest of the people should be translated and their meaning should be made clear. A possible translation is “to all the people of the tribes of Judah and Benjamin and to all of the people from northern Israel who live in Judah.” A different interpretation is also possible. This phrase may refer to people living in the northern kingdom who are loyal to God. But this second interpretation does not fit as well with what follows in verse 24.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .
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