καὶ ὡς ἐνετείλατο τοῖς μεταγενομένοις ὁ προφήτης δοὺς αὐτοῖς τὸν νόμον, ἵνα μὴ ἐπιλάθωνται τῶν προσταγμάτων τοῦ κυρίου, καὶ ἵνα μὴ ἀποπλανηθῶσιν ταῖς διανοίαις βλέποντες ἀγάλματα χρυσᾶ καὶ ἀργυρᾶ καὶ τὸν περὶ αὐτὰ κόσμον·
2and that the prophet, after giving them the law, instructed those who were being deported not to forget the commandments of the Lord or to be led astray in their thoughts on seeing the gold and silver statues and their adornment.
The Hebrew, Latin, Ge’ez, and Greek that is translated as “forget” in English is translated in Noongar as dwangka-anbangbat, lit. “ear-lose.” (Source: Portions of the Holy Bible in the Nyunga language of Australia, 2018).
See also remember and forget (Japanese honorifics).
Eugene Nida wrote the following about the translation of the Hebrew, Aramaic, Ge’ez, and Greek terms that are typically translated with “prophet” in English:
“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)
In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)
About the translation into Northern Grebo:
“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)
In American Sign Language it is a person who sees into the future:
“Prophet” in American Sign Language (source )
In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)
“Prophet” in British Sign Language (source: Christian BSL, used with permission)
See also prophesy and prophesy / prophetic frenzy.
Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .
See also seer.
The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare [מָרֵא]) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.
In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.
In the New Testament, the Greek term kurios has at least four different kinds of use:
In the first and fourth case, it is also translated as “Lord” in English.
Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”
When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).
Following are some of the solutions that don’t rely on a different typographical display (see above):
We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.
New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.
Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. )
Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”
See also Father / Lord.
And that the prophet after giving them the law: And that indicates that what follows is something else “One finds in the records,” and translators may make this clear by saying “We also know from the records that.” Good News Bible interprets after giving them the law to mean that Jeremiah taught the people the Torah, the Law of Moses. In this context it sounds more like he actually gave them a physical copy or copies of the books of Torah. When they went into exile, the prophet made sure that they had the Torah available for study, rather than simply teaching them the Torah, as Good News Bible and Contemporary English Version seem to indicate. Translators should make this clear; for example, giving them the law may be rendered “he gave them [or, these Jews] a copy of the Law [or, God’s Law].”
Instructed those who were being deported not to forget the commandments of the Lord: Translators do not need to repeat those who were being deported, since it already occurs in the previous verse. Good News Bible uses the pronoun “them” with no loss of clarity. Instructed is not quite the right choice of words here. The people already know they are not to forget the commandments of the Lord. Jeremiah is urging them not to forget. An alternative model for this clause is “told them emphatically that they must never forget the Lord’s commandments [or, always keep the Lord’s commandments].” Good News Bible helpfully adds “in the land of their exile,” and Contemporary English Version is similar with “after they arrived in Persia.” So another possible model here is “told them emphatically that they must never forget the Lord’s commandments after they arrived in the land of their exile [or, in the land of Persia].”
Nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment: Nor to be led astray in their thoughts may be rendered “not to be deceived” (Good News Bible), “not to be tricked” (Contemporary English Version), or even “not to let their enemies trick them.” The gold and silver statues refers to idols of the gods in Babylonia, where the Jews were taken into exile. The idols were plated with gold or silver, not made completely of these metals. The Babylonians often dressed the images of their gods and put necklaces and other ornaments on them. This is what their adornment refers to. Jeremiah cautioned the people not to be so awed by the appearance of these idols that they were led astray in their thoughts, that is, began to worship them rather than their own God. The Letter of Jeremiah is devoted to this idea. An alternative model for this final clause is “He also warned them not to let their enemies trick them into worshiping the gold and silver idols that were decorated.”
Here is a model for the whole verse:
• We also know that Jeremiah gave them [or, the Jews] a copy of the Law [or, God’s Law], and told them emphatically that they must never forget [or, always keep] the Lord’s commandments after they arrived in the land of their exile [or, the land of Persia]. He also warned them not to let their enemies trick them into worshiping the gold and silver idols that were adorned.
Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Maccabees. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here.
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