5Then Joab came into the house to the king and said, “Today you have covered with shame the faces of all your officers who have saved your life today, and the lives of your sons and your daughters, and the lives of your wives and your concubines,
The Hebrew and Greek that is translated as “concubine” in English is translated in Kutu as “slave made to be his woman” or “female slave he married” and similarly in Makonde, “a slave who is/was a wife.”
In Kwere it is translated as “small wives.” This is the term for subsequent wives when polygamy is practiced among the Kwere. While they enjoy most of the same rights and privileges as the first wife, their status is not necessarily the same. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In Kalanga it is likewise translated with balongwana or “small wives.” (Source: project-specific notes in Paratext)
The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
In San Blas Kuna it is rendered as “help the heart,” in Laka, it is “take by the hand” in the meaning of “rescue” or “deliver,” in Huautla Mazatec the back-translation of the employed term is “lift out on behalf of,” in Anuak, it is “have life because of,” in Central Mazahua “be healed in the heart,” in Baoulé “save one’s head” (meaning to rescue a person in the fullest sense), in Guerrero Amuzgo “come out well,” in Northwestern Dinka “be helped as to his breath” (or “life”) (source: Bratcher / Nida), in Matumbi as “rescue (from danger)” (source: Pioneer Bible Translators, project-specific notes in Paratext), and in Noongarbarrang-ngandabat or “hold life” (source: Warda-Kwabba Luke-Ang).
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 usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, haji o kakase-rare-ru (恥をかかせられる) or “shame” is used.
Then: the common conjunction is rendered in Good News Translation and several other modern versions by simply beginning a new paragraph. This may be the best approach in many other languages.
Came into the house to the king: it is uncertain what the house refers to in this case. Possibly David remained where he was when he first heard the news of Absalom’s death. There is no mention of his going elsewhere. In this case the house seems to refer to the room over the gate described in 18.33. But other interpreters think that he had returned to “his residence” (New American Bible) or “his quarters” (New Jewish Publication Society’s Tanakh). Others, however, take the whole expression to be less specific, meaning that Joab simply went “indoors to the king” (Anchor Bible) or “inside to the king” (New Jerusalem Bible). This seems somewhat more likely.
Covered with shame the faces of all your servants: the Hebrew verb may be translated simply “shamed” or “caused shame” rather than covered with shame. The face is often associated with feelings of shame (compare Psa 83.16 and Ezek 7.18). But it may be quite unnatural to include the word for faces in the translation of this expression. Some languages may say “You have caused all your soldiers to see [feel] shame” or “All your soldiers have become ashamed because of your mourning.”
It is quite possible that there is a certain amount of exaggeration in Joab’s statement. It is doubtful whether Absalom would have killed all the people mentioned, even if he had been completely victorious. But it was not uncommon for rebel leaders to kill the entire royal family of the deposed (compare 1 Kgs 15.29-30; 16.11; and 2 Kgs 10.6-7). However, the point is that the men loyal to David had risked their lives to save him and those close to him. But they were now feeling ashamed rather than proud.
On the translation of concubines see the comments on 3.7 and 5.13.
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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