The Hebrew that is rendered into English as “palace” is translated into Bukusu as “the house of the big chief.”
harem
The Hebrew and Greek that is translated as “harem” in English is translated in North Alaskan Inupiatun as relating to a group of women rather than a place (source: Robert Bascom), whereas in Kwere it is translated as “the house of the women/wives of the king.” (Pioneer Bible Translators, project-specific translation notes in Paratext)
king
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
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- 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 If the headman failed consistently in raids, he was superceded by a better warrior.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 Greek Esther 2:9
The maiden who pleased Hegai is Esther (see Today’s English Version). The sense seems to be that Esther pleased Hegai more than the other virgins pleased him. Consistent with his style, the writer expresses the same idea two different ways, first saying that she was “pleasing [good] in his eyes,” and secondly that she “won favor [chesed] before him” (compare Dan 1.9). The first probably emphasizes the fact that Hegai liked her; the second, that he acted kindly toward her.
On her ointments see comments on 2.3.
Portion of food: literally “her portions,” which in this context means the food that was especially prepared for her (see also comments on 9.19). Today’s English Version, using contemporary language, says “special diet” (compare Traduction œcuménique de la Bible: “her diet”). Another way of expressing this idea may be to say “her own food,” or perhaps “food cooked for her.”
Seven chosen maids: the number seven occurs frequently in the book of Esther (see comment on 1.5). The Hebrew says literally “with the seven maids selected to give to her from the king’s palace.” The presence of the definite article with seven maids may suggest that each of the virgins was assigned seven maids to care for her. If this interpretation is correct, then the addition of the word “specially” before the word “chosen” in Today’s English Version is misleading (see also New Jerusalem Bible and Revised English Bible). The New Jerusalem Bible translation is preferable: “as well as with the seven maids who were her due from the king’s palace.”
The best place in the harem: literally “the good of the house of the women.” The meaning is most likely that they were given the best place to live. La Bible du Semeur says “the best apartment of the harem,” understanding the Hebrew as a reference to physical location within the building. Revised English Bible, however, says “favourable treatment in the women’s quarters,” taking the words as a reference to how Esther and her maids were treated (see comments on LXX 2.9). In many languages the superlative idea is expressed by implied exclusiveness; for example, “the very good one of the places of the women,” while in other languages it is stated explicitly, “the place that is the good one surpass all the other places of the women.”
Septuagint 2.9
Although the initial conjunction kai links this verse to the preceding verse, New Revised Standard Version and Today’s English Version both consider it to be a summary verse that essentially concludes the episode. They accordingly begin the verse without a linking discourse marker.
In the first clause the Greek follows the Hebrew very closely, “And the girl pleased him and found favor [charis] before him.” The second clause also follows the Hebrew closely, but in the third clause the Hebrew says that Esther and her maids were given the best place in the harem, while the Septuagint says literally that Gai “treated her well and her servants in the harem.” Some languages may have a special verb to express paying special attention or giving special care; for instance, “coddle” or “cater to.” It may be possible to use an idiom, “to look at them with good eyes” or “to treat them with soft hands.” However, it is important that the expression used here does not have negative connotations or imply improper attentions.
Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on the Book of Esther — Deuterocanon: The Greek Text. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
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