18Huram sent him, in the care of his servants, ships and servants familiar with the sea. They went to Ophir together with the servants of Solomon and imported from there four hundred fifty talents of gold and brought it to King Solomon.
The Hebrew, Latin and Greek that is translated “boat” or “ship” in English is translated in Chichimeca-Jonaz as “that with which we can walk on water” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), in Chitonga as a term in combination with bwato or “dugout canoe” (source: Wendland 1987, p. 72), and in Tangale as inj am or “canoe-of water” (inj — “canoe” — on its own typically refers to a traditional type of carved-out log for sleeping) (source: Andy Warren-Rothlin).
In Kouya it is translated as ‘glʋ ‘kadʋ — “big canoe.”
Philip Saunders (p. 231) explains how the Kouya team arrived at that conclusion:
“Acts chapter 27 was a challenge! It describes Paul’s sea voyage to Italy, and finally Rome. There is a storm at sea and a shipwreck on Malta, and the chapter includes much detailed nautical vocabulary. How do you translate this for a landlocked people group, most of whom have never seen the ocean? All they know are small rivers and dugout canoes.
“We knew that we could later insert some illustrations during the final paging process which would help the Kouya readers to picture what was happening, but meanwhile we struggled to find or invent meaningful terms. The ‘ship’ was a ‘big canoe’ and the ‘passengers’ were ‘the people in the big canoe’; the ‘crew’ were the ‘workers in the big canoe’; the ‘pilot’ was the ‘driver of the big canoe’; the ‘big canoe stopping place’ was the ‘harbour’, and the ‘big canoe stopping metal’ was the ‘anchor’!”
In Lokạạ it is translated as ukalangkwaa, lit. “English canoe.” “The term was not coined for the Bible translation, but rather originated in colonial times when the English arrived in Nigeria on ships. The indigenous term for a canoe was modified to represent the large, ocean-going ship of the English.” (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )
The Hebrew, Latin and Greek that is transliterated as “Solomon” in English is translated in Spanish Sign Language with the sign for “wise” referring to 1 Kings 3:12. (Source: Steve Parkhurst)
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.”
The various Greek, Aramaic, 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)
And Huram sent him by his servants ships and servants familiar with the sea: Revised Standard Version follows the order of the Hebrew here, but the resulting English is awkward. New Revised Standard Version is better with “Huram sent him, in the care of his servants, ships and servants familiar with the sea.” Huram refers to King Hiram of Tyre (see the comments on 2Chr 8.2). By his servants is literally “by the hand of his servants.” In this context the word servants refers to “officers” (Good News Translation, New International Version, Revised English Bible) and not to menial domestic workers. Servants familiar with the sea may be rendered “experienced crews of sailors” (New Living Translation; similarly Good News Translation) or, more literally, “men who knew the sea” (New International Version). Bible en français courant says “experienced Phoenician sailors.”
And they went to Ophir together with the servants of Solomon: The location of Ophir is unknown. Probably it was somewhere in the southern part of the Arabian peninsula, although some have suggested places as varied as the coasts of Africa and India (see the comments on 1 Chr 29.4). It was clearly a large area or nation and not a city, as indicated by the translations “land of Ophir” (Good News Translation) and “country of Ophir” (Contemporary English Version). Ophir was famous for its gold (see 1 Chr 29.4; Job 28.16; Psa 45.9; Isa 13.12). The servants of Solomon may be rendered “Solomon’s own sailors” (Contemporary English Version, Parole de Vie) in this context.
And fetched from there four hundred and fifty talents of gold and brought it to King Solomon: The verb fetched is archaic English. New Revised Standard Version says “imported.” Good News Translation and New Century Version combine this verb with brought, saying “brought back.” For talents see the comments on 1 Chr 19.6. Four hundred and fifty talents is probably the equivalent of somewhere between sixteen and seventeen tons. The uncertainty as to its exact equivalence in modern terms is clearly seen in the following variety of translations: “about sixteen tons” (Good News Translation), “almost seventeen tons” (New Living Translation), “about seventeen tons” (Contemporary English Version), “about thirty-four thousand pounds” (New Century Version), and “33,750 pounds” (God’s Word). In terms of the metric system the equivalent is probably “more than fifteen thousand kilogrammes” (GNT British edition; similarly Biblia Dios Habla Hoy).
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 .
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