large crowds

In Gbaya, the notion of large crowds is emphasized with the ideophone súm-súm that expresses being numerous, crowded together, when talking about people, trees, etc. Note that in Hosea 10:8 súm-súm refers to the large number of thorns and thistles.

Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)

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.

complete verse (2 Kings 10:21)

Following are a number of back-translations as well as a sample translation for translators of 2 Kings 10:21:

  • Kupsabiny: “Then Jehu sent word/message to reach the whole of Israel that all the people who worshiped Baal should come. All those people came until (they) filled the house of Baal completely.” (Source: Kupsabiny Back Translation)
  • Newari: “Then Jehu sent the message to all the places of Israel. All those who did puja to Baal came, there was not a single one that did not come. They went into the temple of Baal. Throngs of people came to do puja to Baal so that the temple of Baal became full from corner to corner.” (Source: Newari Back Translation)
  • Hiligaynon: “Jehu summoned throughout Israel all who serve Baal, and each one of them came. All of them entered into the temple of Baal, and the temple was-full.” (Source: Hiligaynon Back Translation)
  • English: “Jehu decided what day they would gather and sent messages throughout Israel telling everyone what day to gather on, and on that day, everyone who worshiped Baal came. No one stayed at home. They all went into the huge temple of Baal and filled it from one end to the other.” (Source: Translation for Translators)

Translation commentary on 2 Kings 10:21

Jehu sent throughout all Israel: Most modern versions provide the necessary object by saying “Jehu sent word…” (Good News Translation, New Century Version), but other translations have the equally valid rendering “Jehu sent messengers…” (New Jerusalem Bible, Nouvelle Bible Segond).

All the worshipers of Baal came: Die Bibel im heutigen Deutsch makes explicit the place to which they came by saying “all the worshipers of Baal came together in Samaria.”

There was not a man left who did not come among the worshipers of Baal. This is yet another way of emphasizing what has already been said with the word all. The word man is probably not intended to limit the followers of Baal to males. New Revised Standard Version translates “there was no one left who did not come,” and New International Version has “not one stayed away.”

They entered the house of Baal: The house of Baal was the temple in which the pagan god named Baal was worshiped. This expression is repeated in the verse, but to do so in other languages may be unnatural. The second occurrence may be replaced by a pronoun referring back to the complete expression. This house of worship, built by King Ahab, is mentioned in 1 Kgs 16.32, but its exact location is unknown since no ruins have ever been discovered. Perhaps this is because it was completely destroyed, but there is no way to be certain of this. New Jerusalem Bible translates the whole clause according to the context as “They crowded into the temple of Baal.”

The house of Baal was filled from one end to the other: From one end to the other is literally “mouth to mouth.” Perhaps the Hebrew means “from one door to another door.” Certain modern versions utilize the English idiom “from wall to wall” (New Revised Standard Version and New Jerusalem Bible). Another way of expressing the idea of complete filling is to say “the temple of Baal was filled to capacity.” The same expression occurs in 2 Kgs 21.16.

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 .