22Then the woman went to all the people with her wise plan. And they cut off the head of Sheba son of Bichri and threw it out to Joab. So he blew the trumpet, and they dispersed from the city, and all went to their homes, while Joab returned to Jerusalem to the king.
Ixcatlán Mazatec: “with your best/biggest thinking” (source: Robert Bascom)
Noongar: dwangka-boola, lit. “ear much” (source: Portions of the Holy Bible in the Nyunga language of Australia, 2018 — see also remember)
Kwere “to know how to live well” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Dobel: “their ear holes are long-lasting” (in Acts 6:3) (source: Jock Hughes)
Gbaya: iŋa-mgbara-mɔ or “knowing-about-things” (note that in comparison to that, “knowledge” is translated as iŋa-mɔ or “knowing things”) (source: Philip Noss in The Bible Translator 2001, p. 114ff. )
Chichewa: nzeru, meaning both “knowledge” and “wisdom” (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
German Luther translation: Posaune, today: “trombone,” originally with the meaning of a wind instrument made from cow horn (from Latin bucina [bovi- / “cow” + the root of cano / “sing”]. Incidentally, bucina is also used in the Latin Vulgate translation). By the time of Luther’s translation it referred to the natural trumpet or a fanfare trumpet (see also trumpet). Once the meaning morphed to “trombone” in the 19th century, trombone ensembles started to play a central role in Protestant German churches and do so to the present day. In 2016, “Posaunenchöre” became added to the UNESCO Intangible Cultural Heritage list . (Note that Exodus 19:13 is the only exception in the Luther Bible. From the 1956 revision on, Widderhorn or “ram’s horn” is used here) (source: Zetzsche)
Description: The horn was a wind instrument made from the horn of an animal, usually a male sheep.
Usage: The animal horn was softened so that it could be shaped. The point of the horn was cut off to leave a small opening through which the user blew. The vibration of the lips produced the sound.
The ram’s horn served two general purposes:
1. It was blown in certain religious contexts, not as musical accompaniment to worship but as a signal for important events. Some of these events were the giving of the Law on Mount Sinai, the Day of Atonement, the bringing of the Ark of the Covenant into Jerusalem, and the coronation of kings.
2. It also served as a signal or alarm when war was approaching. Such references are particularly common in the prophetic books, when the prophets are calling the people to repent (Hosea 5:8; 8:1; Joel 2:1; 2:15; Amos 3:6).
Translation: In many passages the purpose of the ram’s horn called shofar in Hebrew was to sound an alarm. This will be easy to express in those cultures where the horns of animals are used as musical instruments to give signals to large groups of people. In other cultures it may be possible to find another instrument that is used for an equivalent purpose. In some languages, for example, instruments such as bells or drums are the warnings for war. Some translations have transliterated the word shofar. Unless the instrument is well known, such a borrowing should normally be accompanied by a footnote or a glossary entry.
In some passages it will be necessary to expand the translation in order to indicate that the blowing of the ram’s horn was not just for music; for example, in Ezekiel 7:14Contemporary English Version has “A signal has been blown on the trumpet,” and the GermanContemporary English Version says “An alarm is sounded” [elsewhere, the same German version refers to the horns as Kriegshörner or “war horns.”]
Man blowing ram’s horn (source: Knowles, revised by Bass (c) British and Foreign Bible Society 1994)
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 20:22:
Kupsabiny: “After that, that woman went and advised all the people. Then, Sheba was grabbed and the head cut off and thrown to Joab. (Then) Joab blew the horn to scatter the soldiers. Each and every person went to his home, and Joab returned to Jerusalem where the king was.” (Source: Kupsabiny Back Translation)
Newari: “Then that woman went and gave her wise advice to all the men who were gathering there. And cutting off the head of Sheba son of Bichri they threw it [down] in front of Joab. Then Joab blew the trumpet and all the soldiers left the city and went back to their own homes. But Joab went back to the king in Jerusalem” (Source: Newari Back Translation)
Hiligaynon: “Then the woman went to the residents of the town and told them of her plan. They cut-off the head of Sheba and they threw it to Joab. Then Joab blew/sounded the trumpet/horns and his men left the town and went-home. And Joab returned to the king in Jerusalem.” (Source: Hiligaynon Back Translation)
English: “Then this wise woman went to the elders of the town and told them what she had said to Joab. So they cut off Sheba’s head and threw it over the wall to Joab. Then Joab blew his trumpet to signal that the battle was ended, and all his soldiers left the town and returned to their homes. And Joab returned to Jerusalem and told the king what had happened.” (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.”
The Septuagint says at the beginning of this verse “And the woman went to all the people and spoke to all the city in her wisdom.” This version is the basis for translations that have two verbs here, “went” and “spoke.” New Jerusalem Bible, for example, says “The woman went and spoke to all the people….” Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and states that the Hebrew words here are an idiom meaning “she confronted all the people, armed with her wisdom.”
Then: the woman’s action apparently followed more or less immediately after her promise to Joab. The conjunction serves to make this connection.
At the beginning of this verse, it may be more natural in some languages to use the pronoun “she” in place of the noun the woman. But this may not be the case in those languages that do not make a distinction between the masculine and feminine pronouns.
All the people: this refers to the people of the city, and this may need to be clarified in some languages.
Her wisdom: that is, her strategy for saving their city from attack by Joab and his forces. This scheme was, of course, the execution of Sheba. New Revised Standard Version says “with her wise plan,” and New American Bible says “with her advice.”
So: the common Hebrew conjunction serves here as a logical connector, showing that Joab’s dismissal of his troops came as a direct result of the preceding action of the inhabitants of the city.
Blew the trumpet: see verse 1, where the blowing of the trumpet by Sheba started the whole affair.
Every man to his home: in Hebrew this is exactly the same expression as that translated “every man to his tents” in verse 1. Together with the statement about the blowing of the trumpet, this serves as a signal that the story begun in verse 1 has now reached its conclusion.
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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