priest

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The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)

Bratcher / Nida (1961) say this:

“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo (Dinė)), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”

In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”

For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:

​​Bau cha r (បូជា‌ចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.

See also idolatrous priests.

enemy / foe

The Greek, Hebrew, Aramaic and Latin that is translated as “enemy” or “foe” in English is translated in the Hausa Common Language Bible as “friends of front,” i.e., the person standing opposite you in a battle. (Source: Andy Warren-Rothlin)

In North Alaskan Inupiatun it is translated with a term that implies that it’s not just someone who hates you, but one who wants to do you harm (Source: Robert Bascom), in Tarok as ukpa ìkum or “companion in war/fighting,” and in Ikwere as nye irno m or “person who hates me” (source for this and one above: Chuck and Karen Tessaro in this newsletter ).

sanctuary

The Hebrew, Greek and Latin that is translated as “sanctuary” in English is translated in the Contemporary Chichewa translation (2002/2016) with opatulika or “separated place.” This is understood in a religious setup as a place designated for worship. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

Translation commentary on 1 Maccabees 14:29

A paragraph break is appropriate here, as in Revised Standard Version.

Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation: Since wars often occurred in the country may be expressed as “Our enemies often attacked Judea.” A priest of the sons of Joarib is literally “the son of the sons of Joarib” (so Kappler’s Greek text). Similar to Revised Standard Version, Good News Bible reads “a priest of the Jehoiarib family.” This is a textual matter. Our recommendation is that the word “priest” not be brought in here. For the spelling of Joarib, see the comments on 1Macc 2.1. Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers may be rendered “Simon and his brothers, the sons of Mattathias from the Joarib family.” Exposed themselves to danger is well translated in Good News Bible and Contemporary English Version as “risked their lives.” Good News Bible renders their nation as “our nation” since it is the nation of the speakers also, not just the Maccabees. Other languages may find this adjustment helpful. An alternative model for the first half of this verse is “Our enemies often attacked Judea. So Simon and his brothers, the sons of Mattathias from the Joarib family, risked their lives and fought back whenever these enemies attacked.”

In order that their sanctuary and the law might be preserved: Instead of the pronoun their, Good News Bible uses “our” again. Their sanctuary refers to the Temple (see 1Macc 1.21). The law is the Law of Moses.

And they brought great glory to their nation may be rendered “and they made us famous” or “and they brought great honor [or, face] to our nation.”

An alternative model for this verse is:

• “At one time there were frequent wars in our country [or, Our enemies often attacked Judea]. So Simon and his brothers, the sons of Mattathias of the Joarib family, risked their lives in fighting these enemies. They did this to preserve their [or, our] Law [or, the Law of Moses] and their [or, our] Temple, and they have made their [or, our] country a proud and respected nation [or, they have brought great honor to our nation].

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.