Judah, Judea

The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)


“Judah” and “Judea” in Spanish Sign Language, source: Sociedad Bíblica de España

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

See also Judah, Judah (son of Jacob) , and Tribe of Judah .

complete verse (2 Chronicles 22:6)

Following are a number of back-translations as well as a sample translation for translators of 2 Chronicles 22:6:

  • Kupsabiny: “Then Joram returned to the city of Jezreel so his wounds could be treated. Then, Ahaziah went to go and visit Joram there in Jezreel.” (Source: Kupsabiny Back Translation)
  • Newari: “When Hazael king of Aram was in battle he went back to Jezreel to recover from the wounds he received in Ramoth. And Ahaziah went there to meet him.” (Source: Newari Back Translation)
  • Hiligaynon: “He followed their advice to side/make-an-alliance with Joram the child of King Ahab of Israel. He went with Joram to fight-against King Hazael of Aram. They fought at Ramot Gilead, and Joram was-wounded. So Joram went-home to the town of Jezreel to recover from his wound. And while he was there, King Ahazia of Juda visited him.” (Source: Hiligaynon Back Translation)
  • English: “Then King Ahaziah went down to Jezreel city to see Joram, the son of King Ahab, because he had been wounded.” (Source: Translation for Translators)

king

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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 22:6

And he returned to be healed in Jezreel of the wounds: The pronoun he refers to King Joram, which New Century Version makes explicit. The passive verb to be healed renders a reflexive form in Hebrew that is literally “to heal himself.” This passive expression may be made active by using a verb such as “recuperate” or “recover” (Good News Translation, Revised English Bible, New Jerusalem Bible). Jezreel was a city in northern Israel, about 65 kilometers (40 miles) from Ramoth. Good News Translation specifies that it was a “city,” which may be helpful in other languages. This whole clause may be expressed as “King Joram returned to the city of Jezreel to treat his wounds.”

Which he had received at Ramah …: Ramah is the reading of the Masoretic Text. But a number of versions follow one part of the ancient Greek translation by reading “Ramoth” (Revised English Bible), which agrees with verse 5.

And Ahaziah … went down to see Joram … in Jezreel: Ahaziah (also Good News Translation, Revised English Bible, Traduction œcuménique de la Bible) is the reading of some Hebrew manuscripts, the ancient versions in Greek, Latin and Syriac, and the parallel text in 2 Kgs 8.29. The Masoretic Text and most other Hebrew manuscripts say “Azaryahu,” which is shortened in some translations to “Azariah” (King James Version, Nouvelle Bible Segond). “Azaryahu” is clearly an error for “Ahaziah,” so Critique Textuelle de l’Ancien Testament gives a rating of {C} to “Ahaziah.” The text does not state where Ahaziah’s starting point was. It may have been Samaria or Jerusalem or some other place. While going from Samaria to Jezreel (a distance of about 38 kilometers or 24 miles) did involve a slight decrease in elevation, it may not be natural in some languages to say went down. The more common way of speaking would be to use the verb “went.” Since the point of origin is uncertain, the more general term is advisable. The Hebrew form of the name Joram is “Jehoram” and refers to the king of Israel, as in the previous verse (see the comments there).

Because he was sick: This clause refers to the wounds Joram received in the battle against the Syrians, so it is better rendered “because he had been wounded” ( NET Bible).

Good News Translation omits a great deal of repetition in this verse. The following pieces of information are left out by Good News Translation:

(1) the origin of Joram’s injuries: which he had received at Ramah, when he fought against Hazael king of Syria. This information is provided in the previous verse.
(2) the parentage and kingdom of Ahaziah: the son of Jehoram king of Judah. These details are stated in verse 1.
(3) the parentage and location of Joram: the son of Ahab in Jezreel. These details are stated earlier in this verse and verse 5.
(4) the reason for his visit: because he was sick. The fact that Joram was wounded in battle is known from the previous verse. But it may be a good idea to state that this was the reason for Ahaziah’s visit.

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 22:6

22:6a so he returned to Jezreel to recover

so he returned to Jezreel to recuperate
-or-
He returned to the city of Jezreel to heal

22:6b from the wounds they had inflicted on him at Ramah

from the wounds that they gave him at Ramoth
-or-
from the wounds that he had received at Ramoth

22:6c when he fought against Hazael king of Aram.

in his battle with Hazael king of Aram.
-or-
when he fought against King Hazael, king of Aram.

22:6d Then Ahaziah son of Jehoram king of Judah went down to Jezreel

Then Ahaziah son of Jehoram king of Judah went down to Jezreel
-or-
So King Ahaziah went to Jezreel

22:6e to visit Joram son of Ahab, because Joram had been wounded.

to see Joram the son of Ahab because he had been wounded.
-or-
to see King Joram because he was injured.

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