Elijah

The name that is transliterated as “Elijah” in English means “God-LORD,” “strength of the LORD,” “my God is YHWH.” “the LORD God.” (Source: Cornwall / Smith 1997 )

In Spanish Sign Language it is translated as “whirlwind” (according to 2 Kings 2:11) (Source: John Elwode in The Bible Translator 2008, p. 78ff. )


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

Click or tap here to see how other sign languages are translating “Elijah”

In American Sign Language it is translated with a depiction of being taken up to heaven with a chariot of fire. (Source: ASL Sign Language Directory )


“Elijah” in American Sign Language (source )

Likewise in Estonian Sign Language, but with a different sign (source: Liina Paales in Folklore 47, 2011, p. 43ff.)


“Elijah” in Estonian Sign Language (source )

In Finnish Sign Language it is translated with the sign signifying “fire” (referring to 1 Kings 18:38). (Source: Tarja Sandholm)


“Elijah” in Finnish 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 .

Following is a Russian Orthodox icon of Elijah from the late 13h century.

 
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )

Learn more on Bible Odyssey: Elijah .

complete verse (1 Kings 19:20)

Following are a number of back-translations as well as a sample translation for translators of 1 Kings 19:20:

  • Kupsabiny: “Elisha left the oxen and ran to follow behind Elijah saying, ‘Let me go and say good-bye to my father and mother and then I shall follow you.’ Elijah replied, ‘Go and do that, for I have placed a heavy work on you.’” (Source: Kupsabiny Back Translation)
  • Newari: “Then Elisha left his oxen and went running after Elijah. Elisha said, "Please allow me to kiss my mother and father farewell, then I will come after you."
    Elijah said, "Go, what have I done to you?"” (Source: Newari Back Translation)
  • Hiligaynon: “Elisha left his cows and ran-after Elias. Elisha said, ‘I will-kiss my father and mother first to say good-bye to them, then I will-go with you.’ Elias said, ‘Okay, but [you] do- not -forget what I have-done to you.’” (Source: Hiligaynon Back Translation)
  • English: “Elisha left the oxen standing there and ran after Elijah, and said to him, ‘I will go with you, but first let me kiss my parents goodbye.’
    Elijah replied, ‘Okay, go home. But do not forget why I have given my cloak to you!’” (Source: Translation for Translators)

addressing one's or someone else's father humbly / respectfully in Japanese (父)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them. One way to do this is through the usage of an appropriate title within a conversation as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

When the speaker humbly refers to his or her father in the presence of respected interlocutor(s), chichi (父) is often used as in the case of Jacob’s sons referring to their father before Joseph (in Genesis 43:28). This form is very appropriately chosen as they refer to their father as “your servant” and bowed down before Joseph the prime minister.

In some conversations, archaic honorific forms for “father” are chosen that also contain chichi (父) and typically indicate a greater level of respect. These are o-chichi-ue (お父上) (only in Genesis 48:1), and chichi-gimi (父君) in few occasions (2 Samuel 10:3, 2 Samuel 13:5, and 1 Chronicles 19:3).

Yet another, ore often-used term is chichi-ue (父上) (see addressing one’s or someone else’s father respectfully in Japanese (父上)). An interesting contrast can be found in the message sent from Asa the king of Judah to Ben-hadad the king of Aram (1 Kings 15:19). In this utterance, commonly translated as “my father and your father” in English, Asa humbly refers to his father as chichi (父) but respectfully refers to Ben-hadad’s father as chichi-ue (父上). Similar contrasts can be found in 1 Kings 20:34 and 2 Chronicles 16:3 as well.

While chichi can carry this humbling effect in reference to the speaker’s father, in some types of dialogues/utterances such as in poetry, including prayers (e.g. Jesus teaching how to pray in Matthew 6:9) and proverbial teachings (e.g. “honor your father and mother” in Exodus 20:12, Deuteronomy 5:16 et al.), chichi is used without the humbling effect. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also my / our Father and Father (address for God).

addressing one’s mother humbly / neutrally in Japanese

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them. One way to do this is through the usage of an appropriate title within a conversation as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

When the speaker humbly refers to his or her mother in the presence of respected interlocutor(s), haha (母) is often used as in the case of Abraham referring to his mother before Abimelech (Genesis 20:12). This form is very appropriately chosen as Abraham is speaking to Abimelech the king of Gerar. While haha can carry this humbling effect in reference to the speaker’s mother, in some types of dialogues/utterances such as in poetry (Song 3:4) and proverbial teachings (e.g. “honor your father and mother” in Exodus 20:12, Deuteronomy 5:16 et al.), haha is used without the humbling effect. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Japanese benefactives (-sete)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on 1 Kings 19:20

He left the oxen: The pronoun he refers to Elisha and this should be made clear in translation as a number of English versions have done (Good News Translation, New American Bible, New Jerusalem Bible, Revised English Bible, New Living Translation).

Ran after Elijah: The Hebrew does not state explicitly that Elijah had continued on his way, but he must have since Elisha ran after him.

The subject of the first verb said is Elisha, but the subject of the second verb said is Elijah. Translators need to be sure that it is clear in the receptor language who is speaking in both halves of this verse. They may also consider translating the second occurrence of said as “answered” since it is in the context of a dialogue.

Let me kiss my father and my mother: In the Old Testament, kissing was sometimes part of a farewell expression (Gen 31.28). Good News Translation, New Living Translation, and New Jewish Publication Society’s Tanakh make the purpose of the kissing explicit by adding “good-by[e].” The first edition of Die Bibel im heutigen Deutsch omits the specific form in which Elisha says good-bye and states “Let me say farewell to my parents.” In languages where kissing is not a part of the culture, a rendering such as that in Die Bibel im heutigen Deutsch may be an acceptable translation. Both Revised Standard Version and Good News Translation keep the form of the Hebrew in saying my father and my mother. Die Bibel im heutigen Deutsch says simply “my parents.” In some languages it may be unnatural to mention the father before the mother. In such cases it is legitimate to translate “my mother and my father.” Verse 21 does not actually say that Elisha said good-bye to his parents, but that is probably to be understood. Note that after the verb kiss the Hebrew text contains the particle of entreaty, which is often translated “I pray” or “please.”

Go back again; for what have I done to you?: Go back again is literally “Go. Return.” These words and those that follow may be interpreted two different ways, as the footnote in Good News Translation indicates. They may mean (a) “All right, go back. I’m not stopping you,” which suggests some disapproval by Elijah who tells Elisha he may return to his home and stay there; or they may mean (b) “Go on, but come back, because what I have just done to you is important.”

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 .