The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and 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 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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
This event is referred to in both Jer 37.1 and Ezek 17.13.
Mattaniah: This name is not found in the list of the kings of Judah because his name was changed to Zedekiah as this verse indicates. In Hebrew the name Mattaniah means “gift of Yahweh.” This king’s new name, Zedekiah, means “Yahweh is my justice.” But the meanings of the names are of lesser importance than the fact that the king’s name was changed. As in 2 Kgs 23.34, the imposition of a new name symbolized the dependence of the king of Judah on the king of Babylonia who had given it to him.
Jehoiachin’s uncle: While this is probably the correct translation, the Hebrew term for uncle has strong connotations of a close, loving relationship that goes beyond mere kinship. It renders the same word that is translated “beloved” in the Song of Songs. In those languages that have different terms for maternal uncle and paternal uncle, translators should use the term for paternal uncle since Zedekiah was a son of Josiah and a younger brother of Jehoiachin’s father Jehoiakim. Note that the Hebrew says only “his uncle,” but Revised Standard Version replaces the pronoun “his” with the proper name Jehoiachin in order to avoid ambiguity.
As in 2 Kgs 23.34, instead of changed his name, it may be more natural in certain languages to say “gave him another name” or “made people call him by a new name.”
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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