The name that is transliterated as “David” in English is translated in Spanish Sign Language with the sign signifying a sling and king (referring to 1 Samuel 17:49 and 2 Samuel 5:4). (Source: John Elwode in The Bible Translator 2008, p. 78ff.)
“David” in Spanish Sign Language (source)
The (Protestant) 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)
(To view the different translations of this term in a simplified graphical form on a new page, click or tap here.)
The Greek and Hebrew terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “justice”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)
Following is a list of (back-) translations of various languages:
- Bambara, Southern Bobo Madaré, Chokwe (ululi), Amganad Ifugao, Chol, Eastern Maninkakan, Toraja-Sa’dan, Pamona, Batak Toba, Bilua, Tiv: “to be straight”
- Laka: “to follow the straight way” or “to straight-straight” (a reduplicated form for emphasis)
- Highland Puebla Nahuatl, Kekchí, Muna: “to have a straight heart”
- Kipsigis: “to do the truth”
- Mezquital Otomi: “to do according to the truth”
- Huautla Mazatec: “to have truth”
- Yine: “to fulfill what one should do”
- Indonesian: “people who are true”
- Navajo: “to do just so”
- Anuak: “to do as it should be”
- Mossi: “to have a white stomach” (See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”)
- Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
- Xicotepec De Juárez Totonac: “live well”
- Mezquital Otomi: “goodness before the face of God” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
- Eastern Huasteca Nahuatl: “the result of heart-straightening” (source: Nida 1947, p. 224)
- Eastern Highland Otomi: “entirely good” (when referred to God), “do good” or “not be a debtor as God sees one” (when referred to people)
- Carib: “level”
- Tzotzil: “straight-hearted”
- Ojitlán Chinantec: “right and straight”
- Yatzachi Zapotec: “walk straight” (source for this and four previous: John Beekman in Notes on Translation November 1964, p. 1-22)
- Aari: The Pauline word for “righteous” is generally rendered by “makes them without sin” in the Aari, sometimes “before God” is added for clarity. (Source: Loren Bliese)
- North Alaskan Inupiatun: “having sin taken away” (Source: Nida 1952, p. 144)
- Venda: “nothing wrong, OK” (Source: J.A. van Roy in The Bible Translator 1972, p. 418ff.)
- Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff.).
- Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)
See also respectable, righteous, righteous (person), and She is more in the right(eous) than I.
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.
Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”
In Dutch translations, however, God is always addressed with the formal pronoun.