29King Joram returned to be healed in Jezreel of the wounds that the Arameans had inflicted on him at Ramah, when he fought against King Hazael of Aram. King Ahaziah son of Jehoram of Judah went down to see Joram son of Ahab in Jezreel because he was wounded.
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)
The Hebrew and Greek that is transliterated as “Ahab” in English is translated in Spanish Sign Language with the signs for “king” + “jealous” referring to the story in 1 Kings 21. (Source: 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 (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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
Good News Translation omits a great deal of repetition in this verse. The following pieces of information are left out by Good News Translation:
• (1) the origin of Joram’s injuries: which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. This information is provided in the previous verse. Ramah is probably a short form for Ramoth, that is, for Ramoth-gilead mentioned in the previous verse.
• (2) the parentage and kingdom of Ahaziah: the son of Jehoram king of Judah. These details are stated in verse 25.
• (3) the parentage and location of Joram: the son of Ahab in Jezreel. That Joram was the son of Ahab is stated earlier in verses 25 and 28. That he was recuperating in the city of Jezreel is stated earlier in this verse.
• (4) the reason for his visit: because he was sick. The fact that Joram was wounded in battle is known from the previous verse. But it may be a good idea to state that this was the reason for Ahaziah’s visit.
To be healed: This passive expression may be made active by using a verb like “recuperate” or “recover” (Good News Translation, New Jerusalem Bible, Revised English Bible). Or the first sentence might be reworded as “King Joram returned to the city of Jezreel to rest so that his wounds … might heal.”
Which the Syrians had given him: In certain languages a literal translation of this expression would be unfortunate since wounds are not thought to be given. They are rather “inflicted” (New Revised Standard Version, Revised English Bible, New American Bible) or “caused.” Some other versions speak of the wounds that “he had received” (New Jerusalem Bible, New Century Version).
Ahaziah … went down to see Joram … in Jezreel: The text does not state where Ahaziah’s starting point was. It may have been Samaria or Jerusalem or some other place. While going from Samaria to Jezreel (a distance of about 38 kilometers or 24 miles) did involve a slight decrease in elevation, it may not be natural in certain languages to say went down. The more common way of speaking would be to use the verb “went.” Since the point of origin is uncertain, the more general term is advisable. For comments on Jezreel, see 1 Kgs 18.45 and 21.1.
Because he was sick: This wording almost makes it sound as if King Joram had caught some illness in addition to having been wounded in battle. It might be better to say “because he was wounded” (New Revised Standard Version), “who was wounded” (em>Parola Del Signore: La Bibbia in Lingua Corrente), “Because of Jehoram’s injury” (Revised English Bible), or “because Joram was recovering from his wounds there.”
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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