small quantities

In Gbaya, the notion of small quantities (often in relation to divisions) or something very small (such as a mustard seed) is emphasized in the referenced verses with the ideophone kɛ̧́ɛ̧́.

Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

drink

In Telugu different verbs for humans drinking (tāgu / తాగు) and animals drinking (cēḍu / చేడు) are required.

complete verse (1 Kings 22:27)

Following are a number of back-translations as well as a sample translation for translators of 1 Kings 22:27:

  • Kupsabiny: “Tell them to put this man in prison and feed him only a little bread and water until I shall safely return.’” (Source: Kupsabiny Back Translation)
  • Newari: “and say, ‘This what the king says: Put this man in prison and to give him only bread and water to eat and drink until I return in peace.’"” (Source: Newari Back Translation)
  • Hiligaynon: “And you (plur.) tell them that I commanded to put- this man -in-prison and give him bread only and water until I can-return from war/battle without any harm.’” (Source: Hiligaynon Back Translation)
  • English: “Tell them that I have commanded that they should put this man in prison and give him only bread and water. Do not give him anything else to eat until I return safely from the battle!’” (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:

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  • 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).

Translation commentary on 1 Kings 22:27

Thus says the king is a way of formally stating that what follows is a royal command. But it is the king who is speaking, so in many languages the third person reference will be transformed into first person as follows: “this is what I say.” Bible en français courant has only one level of quotation for verses 26-27 and conveys the meaning of this clause by saying “You will order them on my behalf to….” While this element is not present in Good News Translation, it should be retained where possible. By using indirect discourse here, both Good News Translation and Bible en français courant have avoided the need for the three levels of quotation in Revised Standard Version.

Put this fellow in prison: This fellow is literally “this.” Some interpreters think that the Hebrew construction here has a negative connotation, but that is far from certain.

Feed him with scant fare of bread and water is literally “feed him bread of oppression and water of oppression.” Micaiah is to be given only enough food and water to keep him alive.

Until I come in peace means until Ahab returns safely from fighting against the Syrians. Bible en français courant makes this explicit by translating “until I return safe and sound from this expedition.” The presence of the word peace implies that he thinks he will return without having any harm done to him. Certain versions omit this element (International Children’s Bible, for example), but it should be retained. Many versions do so by adding the adverb “safely.” Compare “until I return safely from the battle” (New Living Translation).

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 .