messenger

The Hebrew and Greek that is translated as “messenger” in English is translated in Noongar as moort yana-waangki or “person walk-talk” (source: Warda-Kwabba Luke-Ang).

Come - let us look one another in the face

The Hebrew that is translated as “Come, let us look one another in the face” or similar in English is translated in Chitonga with the existing idiom Uboole, tubone mwaalumi or “Come, let us see the man (i.e., who is the stronger between us).” (Source: Wendland 1987, p. 104)

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 Kings 14:8

The Hebrew adverb rendered Then is often used to indicate a new stage in the narrative or to indicate emphasis (see the comments on 1 Kgs 3.16). It does not necessarily mean “immediately.” For this reason some translations render this adverb “One day” (Contemporary English Version, New Living Translation). Other versions, such as Revised English Bible and New Century Version, choose to leave this word untranslated.

It will be noted that Good News Translation drops the words the son of Jehoahaz, son of Jehu because Jehoash has been spoken of frequently in the previous chapter and in verse 1 of this chapter. These details, however, may be retained if it is not awkward to include such repetition in the receptor language.

Come, let us look one another in the face: As indicated in the Good News Translation note, these words could have two very different meanings. Either they are a challenge to physical combat, or they are an invitation to a more verbal confrontation. It is more likely that physical combat was involved. New Jerusalem Bible, for example, translates “Come and make a trial of strength!” and New Living Translation reads “Come and meet me in battle!” According to the parallel passage in 2 Chr 25, Amaziah’s challenge to direct confrontation came as a result of raids made into the territory of Judah by certain groups in Israel. In many languages it may be more natural to transform the direct quotation of the Hebrew and Revised Standard Version into an indirect statement as in Good News Translation and Revised English Bible.

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 .