The name that is transliterated as “Felix” in English means “delusive,” “happy,” “prosperous.” (Source: Cornwall / Smith 1997 )
In Libras (Brazilian Sign Language) it is translated with a sign that signifies the fact that he was a governor (of Judea) and corrupt (see Acts 24:26), and also to the clothes worn by politicians at the time. (Source: Missão Kophós )
Following are a number of back-translations of Acts 25:14:
Uma: “When they had been in Kaisarea for several nights, Festus spoke of Paulus’ case to King Agripa, he said: ‘There is here a man who was jailed during the rule of Feliks.” (Source: Uma Back Translation)
Yakan: “After some days, Pestus told the king about the case of Paul. He said, ‘There is a man here detained by Pilik.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “A few days after that Festus told King Agrippa of the case concerning Paul. He said, ‘There is a prisoner here that Felix did not set free.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When they had been a slightly-long-while there, Festus related to King Agrippa concerning Pablo’s case. He said, ‘There is a prisoner here that Governor Felix left.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well since it was now quite a while that Agripa-and-co were there, Festo then related to them concerning Pablo. He said, ‘There is a prisoner who was left by Felix whom I replaced.” (Source: Tagbanwa Back Translation)
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.”
Explained Paul’s situation to the king is translated by most as “lay Paul’s case before the king.” The particular emphasis (whether of Paul’s “situation” or his “case”) is determined by what Festus tells the king in the following verses. In rendering Paul’s situation, one may say “how it was with Paul” or “how Paul had made his appeal to the Emperor,” since this is really the crucial issue in Paul’s case.
Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on The Acts of the Apostles. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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