worship

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The Hebrew, Aramaic and Greek terms that are often translated as “worship” (also, “kneel down” or “bow down”) are likewise translated in other languages in certain categories, including those based on physical activity, those which incorporate some element of “speaking” or “declaring,” and those which specify some type of mental activity.

Following is a list of (back-) translations (click or tap for details):

  • Javanese: “prostrate oneself before”
  • Malay: “kneel and bow the head”
  • Kaqchikel: “kneel before”
  • Loma (Liberia): “drop oneself beneath God’s foot”
  • Tepeuxila Cuicatec: “wag the tail before God” (using a verb which with an animal subject means “to wag the tail,” but with a human subject)
  • Tzotzil: “join to”
  • Kpelle: “raise up a blessing to God”
  • Kekchí: “praise as your God”
  • Cashibo-Cacataibo: “say one is important”
  • San Blas Kuna: “think of God with the heart”
  • Rincón Zapotec: “have one’s heart go out to God”
  • Tabasco Chontal: “holy-remember” (source of this and all above: Bratcher / Nida)
  • Bariai: “lift up God’s name” (source: Bariai Back Translation)
  • Q’anjob’al: “humble oneself before” (source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. )
  • Alur: rwo: “complete submission, adoration, consecration” (source: F. G. Lasse in The Bible Translator 1956, p. 22ff. )
  • Obolo: itọtọbọ ebum: “express reverence and devotion” (source: Enene Enene)
  • Ngäbere: “cut oneself down before” (“This figure of speech comes from the picture of towering mahoganies in the forest which, under the woodman’s ax, quiver, waver, and then in solemn, thunderous crashing bury their lofty heads in the upstretched arms of the surrounding forest. This is the experience of every true worshiper who sees ‘the Lord, high and lifted up.’ Our own unworthiness brings us low. As the Valientes say, ‘we cut ourselves down before’ His presence. Our heads, which have been carried high in self-confidence, sink lower and lower in worship.)
  • Tzeltal: “end oneself before God.” (“Only by coming to the end of oneself can one truly worship. The animist worships his deities in the hope of receiving corresponding benefits, and some pagans in Christendom think that church attendance is a guarantee of success in this life and good luck in the future. But God has never set a price on worship except the price that we must pay, namely, ‘coming to the end of ourselves.'”) (Source of this and the one above: Nida 1952, p. 163)
  • Folopa: “die under God” (“an idiom that roughly back-translates “dying under God” which means lifting up his name and praising him and to acknowledge by everything one does and thanks that God is superior.”) (Source: Anderson / Moore, p. 202)
  • Chokwe: kuivayila — “rub something on” (“When anyone goes into the presence of a king or other superior, according to native law and custom the inferior gets down on the ground, takes a little earth in the fingers of his right hand, rubs it on his own body, and then claps his hands in homage and the greeting of friendship. It is a token of veneration, of homage, of extreme gratitude for some favor received. It is also a recognition of kingship, lordship, and a prostrating of oneself in its presence. Yet it simply is the applicative form of ‘to rub something on oneself’, this form of the verb giving the value of ‘because of.’ Thus in God’s presence as king and Lord we metaphorically rub dirt on ourselves, thus acknowledging Him for what He really is and what He has done for us.”) (Source: D. B. Long in The Bible Translator 1952, p. 87ff. )
  • In the German New Testament translation Fridolin Stier (1989) it is consistently translated as “bow (to someone) deeply” (tief verneigen)

In Luang it is translated with different shades of meaning:

Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • Ayutla Mixtec: “one who talks as God’s representative”
  • Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
  • Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)
  • Cherokee: adolehosgi (ᎠᏙᎴᎰᏍᎩ) or “discoverer of things,” a “term that was was traditionally applied to Cherokee medicine men or women who used divining.” (Source: Bender / Belt 2025, p. 49)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)


“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

complete verse (2 Kings 10:19)

Following are a number of back-translations as well as a sample translation for translators of 2 Kings 10:19:

  • Kupsabiny: “So/Therefore, call (plur.) for me today the prophets of Baal, all the people who worship Baal and also all the burners of sacrifices. Not even one person should abscond/run away because I want to make amazing sacrifices to Baal. And/But the person who refuses to come, that one will not live.’ But Jehu was deceiving the people wanting to destroy all who worshiped Baal.” (Source: Kupsabiny Back Translation)
  • Newari: “So now summon all the prophets of Baal, those who do puja to him and the priests (Baal priests). Do not leave out a single one. For I am about to offer a great sacrifice to Baal. If anyone does not come, he will be killed." But Jehu was being a deceiver intending to kill those who did puja to Baal.” (Source: Newari Back Translation)
  • Hiligaynon: “So [you (plur.)] have- all the prophets and priest of Baal -come to me here, and all who serve him. (It is) necessary that all of them are-here, for I will-offer a great sacrifice for Baal. The one-who does- not -come I will-have-killed.’ But Jehu was- just -pretending/(acting-deceptively) so-that he could-kill those who serve Baal.” (Source: Hiligaynon Back Translation)
  • English: “So now summon all the prophets of Baal, all of Baal’s priests, and all the others who worship Baal. I am going to make a great sacrifice to Baal. I want all of them to be there. Any of them who is not there will be executed.’ But Jehu was planning to trick them; he was planning to kill all those who worshiped Baal.” (Source: Translation for Translators)

Translation commentary on 2 Kings 10:19

Now therefore is literally “and now.” The strong logical connection in Revised Standard Version may not be necessary in other languages. Most English versions omit it.

Call to me may be rendered “cause to assemble in my presence.” Others may prefer the verb “summon” or “invite.”

All the prophets of Baal, all his worshipers and all his priests: Instead of all his worshipers, some Hebrew manuscripts and the Septuagint read “all his servants” (so Traduction œcuménique de la Bible “all who serve him”). Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text here. Revised English Bible has “all his ministers.” The Masoretic Text has “worshipers” in verses 19-23. The consonants for the word “worshiper” in Hebrew are the same as the consonants for the word “servant,” but apparently the writer wanted to show that the worshipers of Baal were not entirely consecrated to their god as the “servants of Yahweh” (verse 23) were to Yahweh. That is, they only worshiped Baal, but the faithful Israelites were servants of Yahweh. But there doesn’t seem to be much real difference in meaning between “worshiper” and “servant.” Some languages may prefer to change the order of prophets … worshipers and … priests, placing the more general term worshipers at the beginning or at the end of the list. Naturalness in the receptor language should be the determining factor in deciding what order to adopt. In fact, one manuscript of the Septuagint, followed by Die Bibel im heutigen Deutsch, places all his worshipers after all his priests, but Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text. In light of verses 20-21 and the fact that some Hebrew manuscripts lack the words all his worshipers, some interpreters think the words all his worshipers are not original. This is why these words are not translated in New Jerusalem Bible, but they should be kept.

Let none be missing: This merely adds emphasis to what has already been said. And further emphasis is added by threatening the lives of any who failed to appear: whoever is missing shall not live.

For I have a great sacrifice to offer to Baal is literally “because great sacrifice by me to Baal.” The verb offer is supplied by Revised Standard Version because this is what is clearly implied. Another way to translate this idea is “for I want to make a great celebration with sacrifices in honor of Baal” (Bible en français courant). This clause gives the reason for the proposed assembly of Baal worshipers. In some languages it may be more natural to place this element at the beginning of the verse so that the purpose of the gathering is provided before the actual invitation is issued.

But Jehu did it with cunning …: Following the direct quotation of what Jehu said, the writer adds this editorial note explaining that Jehu’s actions were a part of a devious plan to completely destroy all the worshipers of Baal. In some languages it will be appropriate to introduce this comment with the conjunction But as in Revised Standard Version. In other cases these words may be set off with parentheses as Good News Translation and Peregrino have done, or they may be made into a separate paragraph as in earlier editions of Bible en français courant.

The Hebrew word translated cunning is not found anywhere else in the Old Testament. But it clearly involves trickery and deception. Some other renderings of the word are “trick” (Good News Translation, New Jerusalem Bible) and “ruse” (New American Bible). Revised English Bible includes this idea in the verb “outwitted.” New International Version uses the adverb “deceptively.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

SIL Translator’s Notes on 2 Kings 10:19

10:19a Now, therefore, summon to me all the prophets of Baal,

Now call (plur.) all the prophets of Baal

-or-

Send for all those who prophesy/speak for Baal,

10:19b all his servants, and all his priests.

and all his worshipers and all his priests.

-or-

and also for all those who follow Baal and sacrifice to him.

10:19c See that no one is missing,

You must not omit anyone ⌊from this meeting⌋

-or-

None of them should be absent.

-or-

They must all be present.

10:19d for I have a great sacrifice for Baal.

because I want to organize/celebrate a great sacrifice ⌊in honor of⌋ Baal.

-or-

I am going to honor the Baal ⌊idol⌋ by offering him a big sacrifice.

10:19e Whoever is missing will not live.”

Those who are absent from this must die.”

-or-

Anyone who refuses to to come will be put to death.”

10:19f But Jehu was acting deceptively

But Jehu was lying to them

-or-

However, Jehu was trying to trick them.

10:19g in order to destroy the servants of Baal.

so that he could destroy all those who worshiped Baal.

-or-

He wanted to kill all the followers of the Baal idol.

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