king

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:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • 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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

Translation commentary on 2 Chronicles 1:14

As noted in the introductory comments on this chapter [2 Chr 1.1-17], some versions begin a new section here instead of at verse 13.

Solomon gathered together chariots and horsemen: Since the name Solomon has been used in the previous verse, it may be more natural to substitute it with a pronoun (so Good News Translation). However, if a new section begins here, it is better to keep the name Solomon. In this context the verb gathered together does not refer to the assembling of the chariots and horsemen at a specific time or place. Rather, it was over a period of time that Solomon “amassed” (Revised English Bible) or “built up” (Good News Translation, God’s Word) these forces in different places. Parola Del Signore: La Bibbia in Lingua Corrente begins this verse with “Solomon put together an army of….” Chariots were two-wheeled carts that were pulled by horses (see the comments on 1 Chr 18.4). The body of the chariot had a front and two sides that were came to about mid-thigh level and had an open back. Iron was used to strengthen the wood of a chariot, especially the rims of its wheels. Chariots were used for ordinary transportation, but they are best known for their use in warfare. They carried two or three riders armed with weapons. The earliest chariots were pulled by two horses, but later chariots were pulled by teams of three or four horses. The Hebrew word translated horsemen is difficult to translate because sometimes it refers to horses and sometimes to charioteers (see the comments on 1 Chr 18.4). Here some versions say horsemen (also New Jewish Publication Society’s Tanakh), “drivers” (New American Bible), “crew members” (La Bible du Semeur), or “chariot fighters” (Die Bibel im heutigen Deutsch), but others use “horses” (New Revised Standard Version, Good News Translation, Contemporary English Version, Revised English Bible, Bible en français courant). In fact, in New Jewish Publication Society’s Tanakh and El libro del Pueblo de Dios the first occurrence of this noun in the verse is translated as “horsemen,” and the second occurrence as “horses.” When it does refer to horsemen, it probably always refers to men who rode in chariots and not to men who rode on horses. Translators may say “horses” or “chariot fighters” here.

He had fourteen hundred chariots and twelve thousand horsemen: Compare 1 Kgs 4.26.

Whom he stationed in the chariot cities and with the king in Jerusalem: Stationed translates the causative form of a Hebrew verb meaning “to settle down” or “to rest.” Here it may be rendered “placed” (Jewish Publication Version) or “kept” (New Jerusalem Bible, Anchor Bible, Dillard). The chariot cities were probably located in the Valley of Esdraelon (also called the Plain of Megiddo), which extended from the port of Jaffa to the city of Beth Shan. Much of the territory of Israel was mountainous and not suited to the use of chariots. Some may have to translate “the cities where chariots could be used.” New Century Version has “special cities for the chariots.” And with the king in Jerusalem means that some of these horses and chariots were kept on the grounds of the royal palace. Since King Solomon is already mentioned by name at the beginning of this verse, it may be better to replace the king with a pronoun in some languages (so New Living Translation, Bible en français courant, Traduction œcuménique de la Bible). Obviously, Solomon stationed some of the chariots and horses in the chariot cities and some in Jerusalem. In some languages it will be natural and clear to add “some” and “others” as in Revised English Bible, which renders this whole clause as “he stationed some in the chariot-towns, while others he kept at hand in Jerusalem” (similarly Good News Translation, God’s Word, Die Bibel im heutigen Deutsch). In some languages it may be more natural to reverse the order of the chariot cities and Jerusalem, as Good News Translation has done.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .

SIL Translator’s Notes on 2 Chronicles 1:14

Section 1:14-17

King Solomon accumulated much wealth

1:14a Solomon accumulated 1,400 chariots and 12,000 horses,

In the course of time⌋ Solomon acquired many chariots and horses. He had one thousand four hundred (1,400) chariots and twelve thousand (1,200) horses.
-or-
As the months and years passed⌋ King Solomon got more and more war carts and horses ⌊to pull them⌋. He had one thousand four hundred (1,400) war carts and twelve thousand (12,000) horses.

1:14b which he stationed in the chariot cities and also with him in Jerusalem.

He kept them in the cities that are for chariots and also with himself in Jerusalem.
-or-
He kept some of them in Jerusalem where he lived, and some in other cities.

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