king

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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:

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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 If the headman failed consistently in raids, he was superceded by a better warrior.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 8:10

This verse repeats elements of 3.12b-13a. It includes several expressions that have been used previously, together with several Persian technical terms. The literary effect is to emphasize the legitimacy of what is taking place and the rapidity with which it is carried out.

The verse is in two parts, the first focusing on The writing and the second on the letters. In the case of the first, it may be possible to restate and say “they wrote,” while the second can be “what was written” or “the [written] messages.” Moffatt‘s translation states explicitly that “Mordecai wrote,” but it is more likely that Mordecai “had the letters written” by secretaries (see verse 9 above).

On in the name of see comments on 2.22.

Sealed with the king’s ring: see the comments on 3.10.

Swift horses that were used in the king’s service, bred from the royal stud: the exact meaning of the Hebrew in this phrase is unclear, especially the word translated as stud in Revised Standard Version. The word translated as royal in Revised Standard Version is a word borrowed from the Persian language. The meaning seems to be “fast horses especially bred for the king” (New International Version). A possible translation may be “horses that run fast that were bred [or, born] in the king’s concession [or, compound].” Compare also New Century Version: “The messengers rode fast horses, which were raised just for the king.” Today’s English Version also provides a good model here. The King James Version rendering of the last part of this verse, “and riders on mules, camels, and young dromedaries,” is widely rejected by contemporary scholarship.

Septuagint 8.10

The edict refers to what the king commanded to be written in the preceding verse. Literally “it was written through [the authority/command] of the king.” The couriers were “letter-bearers” (see comment on LXX 3.13). The final part of the verse in Hebrew is omitted in the Greek.

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 .