15but King Joram had returned to be healed in Jezreel of the wounds that the Arameans had inflicted on him when he fought against King Hazael of Aram. So Jehu said, “If this is your wish, then let no one slip out of the city to go and tell the news in Jezreel.”
Following are a number of back-translations as well as a sample translation for translators of 2 Kings 9:15:
Kupsabiny: “When Joram was still in Jezreel being treated for his wounds, Jehu was preparing a revolt. He said to the others, ‘If you really accept me to be your king then no one should leave here and go and tell out these news there in Jezreel.’” (Source: Kupsabiny Back Translation)
Newari: “But, because he had been wounded while doing battle with King Hazael of Aram, he had gone back to Jezreel to recover from his wound.) Jehu said to the men with him, "If you are on my side, don’t let even a single person from this city may go and give news to the people of Jezreel."” (Source: Newari Back Translation)
Hiligaynon: “But Joram had-been-wounded in their battle against the Arameanhon, so he went-home to Jezreel to-be-cured of his wound.) Jehu said to his fellow officers, ‘If you (plur.) want me to become king, [you (plur.)] do- not -let anyone come-out from this town. For maybe someone will-go to Jezreel and tell there that you (plur.) have-proclaimed/[lit. have-made] me king.’” (Source: Hiligaynon Back Translation)
English: “King Joram and his army had been defending Ramoth against the attacks by the army of the king of Syria. King Joram had returned to Jezreel city, to recover from being wounded in the battle against the army of Hazael, the king of Syria. And Jehu made plans to kill Joram. He said to his other commanders, ‘If helping me is truly what you want, make sure that no one leaves this city to go to warn the people of Jezreel about what I am planning to do.’” (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.”
9:15a but King Joram had returned to Jezreel to recover from the wounds he had suffered
But Joram went back to ⌊the town of⌋ Jezreel to treat his wounds.
-or-
However, Joram the king ⌊of Israel⌋ had left ⌊the fighting⌋ and gone to ⌊the town of⌋ Jezreel to take care of his injuries.
9:15b at the hands of the Arameans in the battle against Hazael their king.)
The Aramean soldiers had wounded him while he was fighting Hazael their king.
-or-
He had been injured/hurt by the soldiers of Aram/Syria during the battle with Hazael.
9:15c So Jehu said, “If you commanders wish to make me king,
Jehu said ⌊to his men/army⌋ , “If you (plur.) want me to be king,
-or-
So Jehu told ⌊the other officers⌋ , “So you really want me to be ⌊your⌋ king?
9:15d then do not let anyone escape from the city
make sure nobody escapes from this town.
-or-
Then do not let anyone leave Ramoth.
9:15e to go and tell it in Jezreel.”
No one must go to tell ⌊the people⌋ in Jezreel ⌊what is happening⌋ .”
-or-
⌊I do not want anyone⌋ to go to Jezreel to warn ⌊the king and his men⌋ .”
9:14-15 (combined)
King Hazael of Aram/Syria ⌊and his army⌋ were fighting Joram ⌊and his soldiers⌋ at ⌊the town of⌋ Ramoth in Gilead. During this fight, the soldiers of Aram/Syria wounded Joram. He then returned to ⌊the town of⌋ Jezreel in order to get well. It was at this time that Jehu made plans to kill him. He told the other officers that if they wanted him to be king, they must prevent anyone from Ramoth going to warn ⌊the men/king⌋ in Jezreel.
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