29he said, ‘Let me go, for our family is holding a sacrifice in the city, and my brother has commanded me to be there. So now, if I have found favor in your sight, let me get away and see my brothers.’ For this reason he has not come to the king’s table.”
The Greek and Hebrew that is translated as “brother” in English is translated in Kwere as sekulu, in Elhomwe as mbalaawo´, and in Mandarin Chinese as gēgē (哥哥), all “older brother.”
Note that Kwere also uses lumbu — “older sibling” in some cases. (Source for Kwere and Elhomwe: Pioneer Bible Translators, project-specific translation notes in Paratext; Chinese: Jost Zetzsche)
In Lama it is translated as “older or younger brother.” (Source: Neal Brinneman)
The Hebrew terms that are translated as “family” or “clan” or “house” or similar in English are all translated in Kwere as ng’holo or “clan.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In the English translation by Goldingay (2018) it is translated as “kin-group.”
Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 20:29:
Kupsabiny: “He begged me and I gave him chance to go and visit his people at home because his family is burning sacrifices and his brother sent for him that he, too, should be there. So, he begged me to go and see his brothers. That is what has made him not to come for this feast.’” (Source: Kupsabiny Back Translation)
Newari: “’My family is offering a sacrifice in the city. ‘My family is offering a sacrifice in the city. My brothers ordered me to come there. If you are pleased with me, allow me to go to my brother’s place. So I will not be able to come to your feast.” (Source: Newari Back Translation)
Hiligaynon: “For his sibling/(brother) said that he must-go with his family to-sacrifice/offer, and he wants to-see his blood-relatives. That is-why he is-not here.’” (Source: Hiligaynon Back Translation)
English: “He said, ‘Please allow me to go, because our family is going to offer a sacrifice. My older brother insisted that I be there. So please allow me to go to be with my older brothers.’ I allowed David to go, and that is the reason that he is not here eating with you.’” (Source: Translation for Translators)
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:
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.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, a god, or a person or persons to be greatly honored, the honorific prefix go- (御 or ご) can be used, as in go-kōi (ご好意), a combination of “favor” (kōi) and the honorific prefix go-.
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.
Revised Standard Version does not translate the Hebrew particle of entreaty here, but Good News Translation does with the word “Please.” The force of this particle may be retained even if the embedded quotation is translated as indirect discourse. This may be done by using a verb like “begged.”
The transition word translated for (Good News Translation “because”) introduces the reason for David’s wanting to go to Bethlehem. This logical connection is important for the understanding of the relationships between the different parts of this verse.
Family: see verse 6.
The use of the word city for Bethlehem may be inappropriate, since Bethlehem was a relatively small village. The classifier word “town” is more appropriate (New Jerusalem Bible and New International Version as well as Good News Translation).
My brother: David was the youngest son (16.11), so this must be an older brother. The Septuagint says “my brothers,” and is followed by some translations (New American Bible, New Jerusalem Bible, and Osty-Trinquet).
Found favor in your eyes: see verse 3.
Jonathan addresses his father with respect in the third person, the king’s table. But it will be more natural in most languages to say “at your table, sir.” This wording or something similar will be more natural and at the same time include the idea of respect that the third person conveys in Hebrew.
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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