The Hebrew that is transliterated as “Absalom” in English is translated in Spanish Sign Language with the signs depicting “hair + caught” referring to 2 Samuel 18:9. (Source: Steve Parkhurst)
Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 13:39:
Kupsabiny: “But, when the pain was over, his stomach desired to see his son Absalom.” (Source: Kupsabiny Back Translation)
Newari: “As soon as David had peace of mind concerning Amnon’s death, he put it in mind again to go to Absalom’s place.” (Source: Newari Back Translation)
Hiligaynon: “When King David had- now -recovered from his sadness for the death of Amnon, he missed Absalom.” (Source: Hiligaynon Back Translation)
English: “but after that, he desired very much to see Absalom, because he was no longer grieving about Amnon being dead.” (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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
And: Good News Translation takes the following words as being somewhat contrary to expectation and translates the conjunction as “but.”
Good News Translation also reverses the order of the two main elements in this verse in order to establish the fact that David was comforted before describing his desire to see Absalom again. This kind of restructuring may be necessary in a number of other languages.
The spirit of the king longed to go forth to Absalom: the Masoretic Text reads “and it was the end [third person feminine singular verb] [for] David the king….” It seems impossible to make sense of the Hebrew text here, though Anchor Bible understands this to mean that King David’s “enthusiasm for marching out against [Absalom] was spent.” And Anderson understands that “the king’s anger ceased to be actively directed against Absalom.”
Revised Standard Version has followed the Septuagint, and this is also the recommendation of Critique Textuelle de l’Ancien Testament, which suggests that the Hebrew word “spirit” (r-w-ch) was misread by a scribe as “David” (d-w-d), since the two words are similar in appearance in Hebrew. Contemporary English Version follows the lead of the Latin Vulgate and takes these words to mean that David “wanted to take his army there and capture Absalom.” This meaning is practically the opposite of what many other versions have understood. But there is some evidence that the Hebrew text can be understood in this way (so Goldman). Other versions have David “pining away for Absalom” (New Jewish Publication Society’s Tanakh) or indicate that “his anger against Absalom had subsided” (New Jewish Publication Society’s Tanakh). This is a very difficult text, but the interpretation in Revised Standard Version is perhaps the best choice to follow. Compare also New Revised Standard Version, “And the heart of the king went out, yearning for Absalom; for he was now consoled over the death of Amnon.”
He was comforted: this passive form will be impossible in some languages. Anderson has “he had become reconciled to the fact that Amnon was dead.” The idea here is certainly that David’s grief had begun to lessen, and he did not feel as strongly about Amnon’s death as he had at first. Some may prefer to translate this verse “when David stopped feeling sorrowful about the death of Amnon and accepted the fact that he was dead, then he began to think about Absalom and wanted to see him again.”
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .
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