In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)
complete verse (2 Samuel 14:10)
Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 14:10:
- Kupsabiny: “The king said to that woman that, ‘If anyone tells you anything/word, take him to me. I shall tell that person to leave you alone.’” (Source: Kupsabiny Back Translation)
- Newari: “King said, ‘If anyone says anything to you, bring him to me [lit.: to my place] and he will never give you trouble again."” (Source: Newari Back Translation)
- Hiligaynon: “The king answered, ‘If someone will-complain to you, bring him/her to me, and I will-make-sure that he will- not -complain anymore.’” (Source: Hiligaynon Back Translation)
- English: “The king said to her, ‘If anyone says anything to threaten you/cause you trouble you, bring that person to me, and I will make sure that he will never cause you trouble again.’” (Source: Translation for Translators)
king
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:
(Click or tap here to see details)
- Piro: “a great one”
- Highland Totonac: “the big boss”
- Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
- Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
- Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
- Pass Valley Yali: “Big Man” (source: Daud Soesilo)
- 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.”
(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )
See also king (Japanese honorifics).
Translation commentary on 2 Samuel 14:10
Said: in the context of the exchange between the woman and the king, this may be translated “answered” in many languages. The king’s answer contains an implicit rejection of what the woman has said in the previous verse. For this reason Parola Del Signore: La Bibbia in Lingua Corrente begins verse 10 with “ ‘No,’ replied the king. ‘If anyone….’ ”
If any one says anything to you: literally “the one saying to you.” This expression leaves understood that the person will be saying something bad or menacing. But this may be made clear in translation, “if anyone says anything bad to you…” (New Century Version) or “if anyone gives you any trouble.” While most versions take this to refer to any future threats, New Jerusalem Bible and Anchor Bible understand it as a command regarding a person who had already been making accusations. New Jerusalem Bible speaks of “the man who threatened you.”
Shall never touch you again: the verb used here is translated “smite” in 5.8, and elsewhere as “molest” (Ruth 2.9). In this case it is obviously not to be taken literally. The meaning is rather that any person troubling the woman in any way will no longer do so. So one of the following translations may be a good model: “he will not trouble you again” (Revised English Bible); “it won’t happen again!” (Contemporary English Version); “he will not bother you again” (New International Version); “I will not let him do thee any more hurt” (Knox).
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 .
Leave a Reply
You must be logged in to post a comment.