Philistines

The term that is transliterated as “Philistines” in English means “(from) the land of wanderers,” “(from the) land of strangers” (same as “Palestinian”). (Source: Cornwall / Smith 1997 )

It is translated in American Sign Language with a sign that signifies the helmet the Philistine warriors wore was decorated with feather-like objects. (Source: Ruth Anna Spooner, Ron Lawer)


“Philistines” in American Sign Language, source: Deaf Harbor

Click or tap here to see a short video clip about Philistines (source: Bible Lands 2012)

as numerous as the sand on the seashore

The Greek, Ge’ez, and Hebrew that is translated as “as numerous as the sand on the seashore” or “as numerous as the sand by the sea” in English is translated in Bauzi as “as many like the tree flowers of the jungle” (source: David Briley in Kroneman 2004, p. 539), in Afar it’s translated as mari mangah arrooqih gide akkuk yeneeniih: “are as numerous as gravel” or loowo sinni: “not countable” (source: Loren Bliese), in Angal Heneng as “like the hairs on a dog” (Source: Deibler / Taylor 1977, p. 1077), and in Copainalá Zoque as “their number is like ants” (source: John Beekman in Notes on Translation, March 1965, p. 2ff.).

chariot

The Hebrew, Latin, Ge’ez, and Greek that is translated into English as “chariot” is translated into Anuak as “canoe pulled by horse.” “Canoe” is the general term for “vehicle” (source: Loren Bliese). Similarly it is translated in Lokạạ as ukwaa wạ nyanyang ntuuli or “canoe that is driven by horses.” (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )

Other translations include:

  • Eastern Highland Otomi: “cart pulled by horses” (source: Larson 1998, p. 98)
  • Chichicapan Zapotec: “ox cart” (in Acts 8) (ox carts are common vehicles for travel) (source: Loren Bliese)
  • Chichimeca-Jonaz, it is translated as “little house with two feet pulled by two horses” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Hausa Common Language Bible as keken-doki or “cart of donkey” (source: Andy Warren-Rothlin)
  • Mairasi: “going-thing [vehicle]” (source: Enggavoter 2004)

It is illustrated for use in Bible translations in East Africa by Pioneer Bible Translators like this:

Image owned by PBT and Jonathan McDaniel and licensed with the Creative Commons Attribution 3.0 Unported License.

See also cart.

sea / lake

The various Greek, Aramaic, Ge’ez, and Latin and Hebrew terms that are translated as “sea,” “ocean,” or “lake” in English are all translated in Chichewa with one term: nyanja. Malawi, where Chichewa is spoken, has a lot of lakes but does not share a border with the ocean (source: Mawu a Mulungu mu Chichewa Chalero Back Translation). Likewise, in Toposa all the different bodies of water are all called by one term as well: nya-name̥ (source: Schröder 2026, p. 101).

In Malagasy culture, the sea is perceived as sacred because it was a path taken by the ancestors. That is why the Malagasy word for the “sea” is ranomasina, which literally means “the sacred water.” The word masina actually has two different meanings: “salted” and “sacred/holy.” Salt is used for the conservation of some foods, such as meat or fish, that are to be set aside for later use. In this sense, the Malagasy phrase for “Holy Spirit” has the literal meaning of “Salted Spirit.” (Source: Brigitte Rabarijaona in The Bible Translator 2022, p. 103ff.)

“Sea” (or: “ocean”) is translated in Tepeuxila Cuicatec as “water land” and in Xicotepec De Juárez Totonac as “very big lake.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)

complete verse (1 Samuel 13:5)

Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 13:5:

  • Kupsabiny: “The Philistines gathered in preparation to fight the Israelites. They had about thirty thousand war chariots, six thousand soldiers who were travelling by use of horses, and a countless number of soldiers walking on foot. All those soldiers went and gathered in Michmash in eastern side of Beth-aven.” (Source: Kupsabiny Back Translation)
  • Newari: “Then the Philistines gathered in one place to do battle with the Israelites. They had 3,000 chariots and 6,000 charioteers and innumerable foot soldiers, as many as the sand on the ocean shore.” (Source: Newari Back Translation)
  • Hiligaynon: “The Filistinhon gathered to fight the Israel. They had 3,000 chariots, 6,000 horse-riders, and a great number of soldiers, resembling the sand on the seashore. They went to Micmash, east of Bet Aven, and camped there.” (Source: Hiligaynon Back Translation)
  • English: “The Philistines gathered together and were given equipment to fight the Israelis. The Philistines had 3,000 chariots, and 6,000 chariot-drivers. Their soldiers seemed to be as many as grains of sand on the seashore. They went up and set up their tents at Micmash, to the east of Beth-Aven (which means ‘house of wickedness’, and really referred to Bethel town).” (Source: Translation for Translators)

cardinal directions

According to Anne Garber Kompaoré (in Le Sycomore 3/2009, p. 34ff. ), there are 4 ways to identify cardinal directions:

1. celestial bodies, especially the sun and certain stars
2. geographical landmarks, for example a mountain, sea, or river (depending on its position or the direction in which the water flows) etc.
3. climatic phenomena, such as the wind and the direction from which rain comes
4. bodily reference points, especially front, back, left, and right, in relation to celestial bodies or geographical landmarks

Following are examples of how these are practically implemented by various languages: (click or tap here to see the rest of this insight)

Celestial Bodies

East and west are often translated by the rising and the setting of the sun (note that the origin of English and other Indo-European languages is “dawn” for “east” and “evening” [i.e. sun-down] for “west”):

  • Maan: “where the sun comes up” and “where the sun goes down” (source: Don Slager)
  • Kankanaey: “from the coming-out of the sun “and “going-away of the sun” (source: Kankanaey back-translation)
  • Northern Emberá: “from where the sun comes up” and “from where the sun falls” (source: Charles Mortensen)
  • Ejamat “the side where the sun comes from” and “the side where it sets” (source: David Frank in this blog post )
  • Tzeltal: “where the sun pours-out” (west) (source: Reiling / Swellengrebel)
  • Mono (DRC): “of-hole-sun” (west)
  • Belanda Bor: “place morning” and “place evening”
  • Shambala: “side sink sun” (south)
  • Northern Ngbandi: “the sun behind the chief’s house” (east — the chief lives traditionally at the eastern side of the village, therefore he does not get the sunlight into his eyes) and “under the sun” (west)
  • Northwestern Dinka: “earth behind” (east — the place behind the earth, i.e. the area where the sun rises)
  • Bari: “Morning Star” / “Venus” (east)
  • Chopi: “sky” (north) (source for this and six above: Angelika Mietzner and Helma Pasch in Skase Journal of Theoretical Linguistics 4, 3/2007 )

Geographical Landmarks

  • Kele: “down-river” (west) (source: Reiling / Swellengrebel)
  • Jula: “salt village” (north — because salt comes from the north, from the Sahara Desert) and “kola village” (south — since kola comes from the coastal region to the south) (source: Garber Kompaoré)
  • Matumbi: “toward the beach” (East) (the coast is in the eastern direction in Matumbi-speaking areas), “north” and “south” can be defined as above or below another place (Source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Lamba: “to the Aushi country” (north) / kumausi and “to the Lenje country” (south) / kumalenje (source C. M. Doke in The Bible Translator 1958, p. 57ff. )
  • Acoli: “right” (of the local White Nile) (north) and “left” (of the White Nile) (south)
  • Zande: “interior (dry) land” (east); “place-inside-country” (north / south) — Zande, like a number of other languages, including Matengo and Hehe, traditionally only has three cardinal directions.
  • Belanda Bor: “lower place” (north) and “higher place” (south)
  • Turkana: “(up)stream” (north) and (down)stream (south)
  • Mono (DRC): “water place” (south) (source for this and five above: Mietzner / Pasch)

Climatic Phenomena

  • Shilluk: “opening westwind” (north) and “opening eastwind” (south)
  • Swahili used to have six directions. In reducing them to four, kusini and kaskazini which used to refer to south-west and north east respectively (the directions from where the two monsoons blow) have become the terms for “south” and north.” (source for this and one above: Mietzner / Pasch)

Bodily Reference Points

  • Nuer / Burun: “face” and “sun face” respectively (both: east)
  • Kalenjin: “eye sun” (east) (this and the one above indicate that the sun is “facing” the spectator from its position in the east:
  • Shilluk: doesn’t use a fixed position of the speaker, instead it has “eye sun morning” for east and “eye sun evening” for west
  • Mono (DRC): “foot-sun” (east — the start of the sun’s journey)
  • Burun: “sun leg” (west — the end of the sun’s journey)
  • Bari: “back” (north — when people are facing south, north is at their back) (source for this and above: Mietzner / Pasch)
  • Northern Emberá “the looking [left] hand” (north) and “the real [right] hand” (south) (source: Charles Mortensen)
  • Morelos Nahuatl: “from above” (north) and “from below” (south) (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)

When all four directions are mentioned, translators tend to avoid listing the four, sometimes verbose terms, and chose solutions like “all directions” (such as in Maan or Manya (source: Don Slager). Yakan has “from the four corners of the earth” (source: Yakan back-translation) and Western Bukidnon Manobo “from the four directions here on the earth” (source: Western Bukidnon Manobo back-translation).

The Hebrew text that gives instructions where to place items in the tabernacle with the help of cardinal directions (north and south) had to be approached in the Bambam translation specific to spacial concepts of that culture. Phil Campbell explains: “There are no words in Bambam for north and south. In Exodus 26:35, God instructs that the table is to be placed on the north side and the lamp on the south side inside the tabernacle. The team wants to use right and left to tell where the lamp and table are located. In many languages we would say that the table is on the right and the lampstand is on the left based on the view of someone entering the tabernacle. However, that is not how Bambam people view it. They view the placement of things and rooms in a building according to the orientation of someone standing inside the building facing the front of the building. So that means the table is on the left side and the lampstand is on the right side.”

See also people of the East and three facing north, three facing west, three facing south, and three facing east.

large numbers in Angguruk Yali

Many languages use a “body part tally system” where body parts function as numerals (see body part tally systems with a description). One such language is Angguruk Yali which uses a system that ends at the number 27. To circumvent this limitation, the Angguruk Yali translators adopted a strategy where a large number is first indicated with an approximation via the traditional system, followed by the exact number according to Arabic numerals. For example, where in 2 Samuel 6:1 it says “thirty thousand” in the English translation, the Angguruk Yali says teng-teng angge 30.000 or “so many rounds [following the body part tally system] 30,000,” likewise, in Acts 27:37 where the number “two hundred seventy-six” is used, the Angguruk Yali translation says teng-teng angge 276 or “so many rounds 276,” or in John 6:10 teng-teng angge 5.000 for “five thousand.”

This strategy is used in all the verses referenced here.

Source: Lourens de Vries in The Bible Translator 1998, p. 409ff.

See also numbers in Ngalum and numbers in Kombai.

Translation commentary on 1 Samuel 13:5

Mustered: see the comments on 11.8 and compare also verse 11 below.

Thirty thousand: the ancient Syriac text and one tradition of the Septuagint text read “three thousand,” which is the basis for the translations in New International Version, New American Bible, New Jerusalem Bible, La Bible du Semeur, Osty-Trinquet, La Bible Pléiade, and Stuttgarter Erklärungsbibel. The earlier editions of the La Sainte Bible: Nouvelle version Segond révisée translation in French have “a thousand chariots” here, but Nouvelle version Segond révisée joins those versions that have “thirty thousand.” Thirty thousand is an extremely large number. Critique Textuelle de l’Ancien Testament, however, correctly notes that such large numbers are part of ancient military narratives (see, for example, Josh 11.4 and Judges 7.12) and gives the Masoretic Text a {B} rating.

Some languages may have a technical term for soldiers who are horsemen. Compare “cavalry troops” (Good News Translation) and “cavalry” (Anchor Bible). There is some evidence to suggest that the horsemen were “charioteers” (New International Version and Klein), that is, those who drove the chariots. If this interpretation is followed, it may support the reading of the Septuagint that there were three thousand chariots, since it was common to have two charioteers for each chariot. See also comments on 8.11.

Troops: literally “people.” In this context the translation “infantry” (Revised English Bible) or “foot soldiers” (New American Bible) is preferable.

Like the sand on the seashore: this is a common biblical idiom for expressing huge numbers, so large that they cannot be counted (see Gen 22.17; Josh 11.4; Judges 7.12). The sand refers to the individual “grains of sand,” as Good News Translation makes explicit.

Michmash: see verse 2.

Beth-aven was a city in the territory of Benjamin near the border of the territory of Ephraim, between Jericho and Bethel (Josh 18.12). The name Beth-aven means “house of wickedness.” Amos (5.5) and Hosea (4.15; 10.5) ridicule the city of Bethel, which means “house of God” by calling it “Beth-aven,” that is, “house of wickedness.” Most likely the name Beth-aven here in verse 5 is likewise a derogatory reference to the city of Bethel. Traduction œcuménique de la Bible maintains the name Beth-aven in the text and observes in a footnote that this is another name for Bethel. A footnote is the only proper place for such information.

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 .