36Abigail came to Nabal; he was holding a feast in his house like the feast of a king. Nabal’s heart was merry within him, for he was very drunk, so she told him nothing at all until the morning light.
Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 25:36:
Kupsabiny: “Then, Abigail went back home. When she reached home, she found her husband celebrating a feast like that of a king. Nabal was drunk and happy. When Abigail saw like that, she kept quite and never spoke anything to Nabal until the next morning.” (Source: Kupsabiny Back Translation)
Newari: “When Abigail arrived home, she saw Nabal feasting like a king. Nabal, having rejoiced, had gotten very drunk by drinking wine. So his wife remained without saying anything to him until morning.” (Source: Newari Back Translation)
Hiligaynon: “When Abigail arrived at their house, Nabal was-holding-a-feast like that of a king. He (was) very happy and extremely drunk. So Abigail did- not -tell him until morning.” (Source: Hiligaynon Back Translation)
English: “When Abigail returned to Nabal, he was in his house, having a big celebration like kings have. He was very drunk and feeling very happy. So Abigail did not say anything to him that night about her meeting with David.” (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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