34Pharaoh Neco made Eliakim son of Josiah king in place of his father Josiah and changed his name to Jehoiakim. But he took Jehoahaz away; he came to Egypt and died there.
The term that is used for monarchs in ancient Egypt and is transliterated as “Pharaoh” in English is translated in Finnish Sign Language with the sign signifying the “fake metal beard (postiche)” that was word by Pharaohs during official functions. (Source: Tarja Sandholm)
Following are a number of back-translations as well as a sample translation for translators of 2 Kings 23:34:
Kupsabiny: “Then, Neko made the son of Josiah who was called Eliakim to rule replacing his father. But he changed the name of Eliakim to be called Jehoiakim. After that, Necoh brought Jehoahaz to Egypt, but he died there.” (Source: Kupsabiny Back Translation)
Newari: “Pharaoh Neco made Eliakim, another son of Josiah, king in his father’s place. He changed his name to Jehoiakim. Jehoahaz, however, he took to the land of Egypt. He died there.” (Source: Newari Back Translation)
Hiligaynon: “Eliakim the other child/(son) of Josia was the one-who-was-placed by Neco as king. Neco changed the name of Eliakim to Jehoyakim. Jehoahaz on-the-other-hand was-brought by Neco to Egipto and he died there.” (Source: Hiligaynon Back Translation)
English: “King Neco appointed another son of Josiah, Eliakim, to be the new king, and he changed Eliakim’s name to Jehoiakim. Then he took Joahaz to Egypt, and later Joahaz died there in Egypt.” (Source: Translation for Translators)
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.”
Pharaoh Neco made Eliakim the son of Josiah king …: Made … king is literally “caused to rule.” Eliakim/Jehoiakim was “appointed … king” (New American Bible, Contemporary English Version) by King Neco of Egypt to whom he would be responsible. Since Joahaz ruled for only three months, the writer felt it permissible to say that Jehoiakim ruled in the place of Josiah his father although he actually succeeded his brother Joahaz. In order to show that Jehoiakim’s predecessor was also a son of Josiah, some modern versions translate the son of Josiah as “another son of Josiah” (New Living Translation, Parola Del Signore: La Bibbia in Lingua Corrente). Notice, however, that the mother of Joahaz was Hamutal (verse 31), but the mother of Jehoiakim was Zebidah (verse 36).
Changed his name to Jehoiakim: The significance of the name change from Eliakim to Jehoiakim is unclear since the meanings of the two names in Hebrew are almost the same. Eliakim means “whom God sets firm” while Jehoiakim means “whom Yahweh sets firm.” Perhaps Neco gave a new name to Eliakim to show his power over his new vassal ruler. Translators should make it clear that it was Neco who changed the name and not Eliakim himself.
But he took Jehoahaz away; and he came to Egypt, and died there: See Jeremiah’s message concerning this in Jer 22.11-12. When the text says that he came to Egypt, it is almost certainly talking about Joahaz and not Neco, although they both undoubtedly arrived in Egypt at more or less the same time. Joahaz was taken away to Egypt as a prisoner, and it was there that he died. The Septuagint says that “he took him to Egypt,” in which case the subject of the verb “took” is Neco. New American Bible, New Jerusalem Bible, La Bible Pléiade, and Osty-Trinquet follow the Septuagint here, but since the Masoretic Text makes sense, there is no need to follow the Greek. The meaning is not much different, however, whether one follows the Masoretic Text or the Septuagint since Joahaz did not go voluntarily to Egypt.
In the Hebrew text the writer states in verse 33 that Joahaz was taken as a prisoner to the city of Riblah, and then in verse 34 the writer adds that Joahaz was taken to Egypt. The first edition of Die Bibel im heutigen Deutsch combines verses 33-34 in order to reorder this information as follows:
• Pharaoh Neco took him captive to Riblah in the province of Hamath and brought his reign to an end. He then took him with him to Egypt, where he later died. In his place he put Eliakim, another son of Josiah, as successor to his father as king and changed his name to Jehoiakim.
The land had to pay as tribute to Pharaoh 3,500 kilograms of silver and 35 kilograms of gold.
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 .
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