18another company turned toward Beth-horon, and another company turned toward the mountain that looks down upon the valley of Zeboim toward the wilderness.
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
Yakan: “the lonely place” (source: Yakan Back Translation)
Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place,” in Tagbanwa (source: Tagbanwa Back Translation).
The word tsavu‘a occurs only twice in the Bible one of them being in the phrase ‘ayit tsavu‘a (Jeremiah 12:9). The word ‘ayit is usually taken to mean a screamer and in Genesis 15:11 it is obviously a bird hence the interpretation “bird of prey.” tsavu‘a is taken to mean “speckled blotched”. Thus the “speckled screamer” is taken by some scholars to mean “speckled bird of prey” and by others to mean “hyena.” However, there are also scholars who relate ‘ayit to a different Hebrew root that means “to attack greedily” and take ‘ayit to mean “prey” or even “carrion”. These latter scholars interpret ‘ayit tsavu‘a to mean “prey for hyenas” or “carrion for hyenas.” It is recommended that this exegesis be followed. Another possible rendering of the phrase could even be a place of scavenging hyenas.
There is considerable doubt about the meaning of the Hebrew word tsiyim and different translations have marmots, wild animals, wild cats, desert animals and even sharks and dolphins. It is clear that the word refers to a specific dangerous wild animal (possibly which lives in the desert) often associated with destruction and with jackals. Although not mentioned at all in the English versions there are many scholars zoologists among them who interpret this word as referring to the hyena.
The uncertainty surrounding the word relates to the fact that nobody is sure what other Hebrew words tsiyim is related to. Some relate it to a word for “desert”, thus “desert creature”. This interpretation does not exclude the hyena and in fact since the references seem to be to a specific animal rather than to desert animals in general the contexts would all fit “hyena” well. The trend among scholars today is to associate it with a word that disappeared early from Hebrew meaning “to wail or yelp”. The fairly obvious conclusion from this would be that the word means “the wailer”, that is the hyena.
The Striped Hyena Hyaena hyaena has been a very well-known and common animal in the Middle East since time immemorial. One would expect to find references to it in the Bible.
Hyenas emerge at night from holes and hollows under logs. They are best known as scavengers. They eat carcasses and bones of all kinds and forage in refuse dumps around cities, towns, and villages. However, they also hunt and are opportunistic, killing young goats, sheep, and baby gazelles. They often occupy abandoned houses or tombs.
Their weird calls at night vary from loud whoops and howls when they mark territory and contact family members to moans when they chase away rival scavengers and to yelps and wails when they are frightened away by humans or other predators.
The striped hyena is also found in northeast Africa the Arabian Peninsula and India. Like all hyena species it looks like a big dog with a large head. Its front legs are longer than its back legs and it has a stiff upright mane that stretches from between its ears all the way down its back to the end of its tail. It is a brownish gray color with dark indistinct stripes that become spots and blotches on its neck.
Since we cannot be one hundred percent sure that tsiyim refers to hyenas neither can we be sure of the connotations of the word. However from what is known about hyenas and their significance to other Semitic peoples we can draw some conclusions. As scavengers that eat carcasses hyenas thrive in times of famine or war. They are thus associated with both types of catastrophe. Their weird noises at night are often associated with demons and stories abound of ghosts that return in the form of hyenas. And finally probably because they are known to eat human corpses that have not been properly buried most people view them with repugnance. Anywhere in the Middle East to call someone a hyena is a terrible insult.
A different, but very similar species of hyena, the Spotted Hyena Crocuta crocuta, is found throughout eastern, central, and southern Africa. Another species, the Brown Hyena Hyaena brunnea, is found in southwestern Africa. In these areas, therefore, a word for hyena will be easy to find.
In areas where some kind of wild scavenging dog or wolf is known, the name for this animal can be used. Elsewhere one may use a phrase like “wild dog” or a transliteration and give a fuller description in the glossary or word list.
Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 13:18:
Kupsabiny: “The second one took the direction of Beth-horon, and the other (third) went towards the cliff overlooking the valley of Zeboyim which was towards the desert.” (Source: Kupsabiny Back Translation)
Newari: “Another group went towards Beth-horon. And the third group went toward the border above the valley of Zeboim near the desert.” (Source: Newari Back Translation)
Hiligaynon: “One-(group) went to Bet Horon, and still the other one went to the border where the valley/plains of Zeboim can-be-seen facing the desert.” (Source: Hiligaynon Back Translation)
English: “One group went west to Beth-Horon city. The third group went toward the Israeli border, above Zeboim Valley, near the desert.” (Source: Translation for Translators)
Company: literally “head,” as in the previous verse.
Beth-horon was located about sixteen kilometers (ten miles) west of Michmash, and the valley of Zeboim was northeast of Jerusalem and southeast of Michmash. The word Zeboim means “hyenas.” Die Bibel im heutigen Deutsch has “Hyena Valley,” as cited in verse 17, and Chouraqui translates “the valley of the Hyenas.” Fox says “the Ravine of the Hyena.”
The border: the translation of the Hebrew word rendered border is much debated. The Septuagint says “Gabaa,” which seems to be a transliteration of the Hebrew word “height.” Some interpreters have therefore suggested that a slight change be made in the spelling of the Hebrew noun border to create the noun “the height.” This change is the basis for the New Jerusalem Bible translation “and one group made for the high ground overlooking the Valley of the Hyenas” (also Osty-Trinquet). New American Bible also follows the Septuagint and corrects the Hebrew text, but New American Bible understands the Hebrew noun to be the proper noun “Geba”: “and the third took the road for Geba that overlooks the Valley of the Hyenas.”
Critique Textuelle de l’Ancien Testament, however, shows that the Hebrew noun rendered the border in both Revised Standard Version and Good News Translation can also have the meaning “mountain” or “mountain crest.” There is no need, therefore, to change the Hebrew text, to which Critique Textuelle de l’Ancien Testament gives a {B} rating. So instead of translating as in Revised Standard Version or Good News Translation, it is proper to follow the Revised English Bible rendering of the Hebrew, “and the third towards the range of hills overlooking the valley of Zeboim.”
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .
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