The now commonly-used English idiom “put the words in one’s mouth” (meaning a person who is blamed for the wrongdoings, mistakes, or faults of others) was first coined in 1395 in the English translation by John Wycliffe (in the spelling puttide the wordis in hir mouth). (Source: Crystal 2010, p. 279)
In Russian, this phrase (вложил в уста ее (vlozhil v usta yeye) is also widely used in many variations as an idiom in every-day life. The wording of the quote originated in the Russian Synodal Bible (publ. 1876). (Source: Reznikov 2020, p. 92)
For other idioms in English that were coined by Bible translation, see here.
Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 14:3:
Kupsabiny: “Then, go to where the king is and tell him the thing I am going to tell you.’ Then Joab told that woman the words she was going to tell the king.” (Source: Kupsabiny Back Translation)
Newari: “Then go to the king and tell the story like I taught you." Then Joab told her what she needed to say.” (Source: Newari Back Translation)
Hiligaynon: “Then you go the king and you say to him what will- I -tell you.’ Then Joab said to her what he will-say to the king.” (Source: Hiligaynon Back Translation)
English: “And go to the king, and tell him what I tell you to say.’ Then Joab told her what to say to the king.” (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.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, hanashite (話して) or “speak” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
And: the conjunction here merely indicates the next step in the sequence of events.
Speak thus to him: literally “as this word.” The wording in the Revised Standard Version leads the reader to expect that Joab’s exact words will immediately follow. Since the text does not give these words, it will probably be better to say something like Good News Translation, or “repeat what I tell you” (Revised English Bible), or “talk to him using the words that I am going to give you.” Nueva Biblia Española includes all of verses 4-20 as the conversation that Joab instructs the woman to have with the king, but this interpretation seems improbable.
So: the conjunction here connects the direct quotation with the following indirect statement that Joab provided the words that the woman was to speak to David.
Put the words in her mouth: this is another well-known English idiom, but in this case it is based on a similar Hebrew idiom. The expression also occurs in Exo 4.15 (compare also Num 22.38 and Ezra 8.17). In some languages it will be better translated “told her what he wanted her to say” or “informed her of the things that she should speak to the king.” Probably Joab gave only very general instructions rather than a completely prepared speech to be memorized. As one commentator points out, there would have been no need to find a wise woman if only rote memory was involved. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “Joab suggested to the woman what she should say.”
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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