The Hebrew, Greek and Latin that is translated as “idol(s)” in English is translated in Central Subanen as ledawan or “images.” (Source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )
In German, typically the term Götze is used. Originally this was used as a term of endearment for Gott (“God” — see here ), later for “icon” and “image, likeness.” Luther started to use it in the 16th century in the meaning of “false god, idol.”
Other terms that are used in German include Götzenbild(er) (“image[s] of idols”) or Bildnis (“image” — Protestant) / Kultbild (“cultish image” — Catholic) (used for instance in Exodus 20:4 and Deuteronomy 5:8). The latest revision of the Catholic Einheitsübersetzung (publ. 2016) also uses the neologism Nichtse (“nothings”) in 1 Chron. 16:26 and Psalm 96:5. (Source: Zetzsche)
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
[Today’s English Version C.21; Revised Standard Version 14.10]
The words to open and to magnify express the purpose or intention of the enemies, who “have covenanted with their idols” (14.8 [C.19]). They stand in dramatic contrast to the intentions expressed in the preceding verse. It is now the mouths of the nations that they wish to be opened in praise of “vain, useless things.” Both Revised Standard Version and Today’s English Version make it explicit that the “useless things” that they wish to praise are idols. An American Translation translates “useless things” as “unreal gods.” Having extinguished what is of God, they wish to worship what is mortal.
The nations means the non-Jewish people of the world. La Bible Pléiade says “the Gentiles.” New Jerusalem Bible, New American Bible, and Biblia Dios Habla Hoy say “the heathen.” Since the preceding verse indicates that the enemies want to exterminate the Jews, the nations does not include the Jewish people, as Today’s English Version‘s “the whole world” may suggest.
Magnify: the Greek verb expresses the idea “to look at something with amazement or astonishment.” From this root idea comes the idea of “to honor” (so Biblia Dios Habla Hoy) or “to worship” (Nueva Biblia Española). Anchor Bible says “and to idolize forever a mere mortal king.” Traduction œcuménique de la Bible and Osty-Trinquet say “to cause to admire forever a king of flesh.”
A mortal king is literally “a king of flesh” (so New Jerusalem Bible). New American Bible says “an earthly king” (contrast with 13.9, 15; 14.3, where God is called “King”). The translator may say “a king who is merely a human” or “a king who will die [like all people].”
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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