The Hebrew and Greek that is translated as “eunuch” in English is translated in Low German as “man (or: person) who does not have male strength” (Minsch, de ehr Mannskraft nicht hebt) (translation by Johannes Jessen, publ. 1933, republ. 2006). Similarly, in the German Luther Bible it is translated as Entmannter or “de-masculated.” (Source: Jost Zetzsche)
When the mentioning of “eunuch” does not play an important part of the story, such as in Esther 2:3 or Esther 1:15, the Elhomwe translation uses “servant or “someone working at the palace” “because otherwise element of being castrated too much emphasis.” (Source: project-specific translation notes in Paratext)
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
This verse contains the first direct quotation recorded in the Hebrew version of the book (see the Septuagint 1.13 at ESG 1.30[13]). It reports the words that the king addressed to his advisors in the form of a question. It is phrased as a question of law in the formal style of royal speech. The translator should maintain the formality of the original text instead of translating the king’s words as an informal statement.
The words According to the law relate the king’s question back to verse 13, giving it a formal legal context that is consistent with the emphasis on law found throughout the book. Though it is possible to connect these words to the end of the preceding verse, that is, “who sat first in the kingdom according to the law,” such an interpretation is improbable. Some interpreters omit the Hebrew word that means “according to the law” because they regard the word as a scribe’s mistake of repeating some of the letters of the last word in verse 14 (the textual note in Biblia Hebraica Stuttgartensia suggests this explanation). However, translators are advised to retain the expression, perhaps restating it; for example, “under the law” or “on the basis of what the law says.” It may also be restructured as Good News Translation has done.
What is to be done is not a quotation, but it restates the question the king was really asking: “What should we do to Queen Vashti?” In other words, “According to what the law says, how should we punish Queen Vashti?” Translators will need to restructure the verse according to the structure of their own language. They should not make explicit more than is necessary to convey the meaning of the verse.
The command of the king is designated here by the fourth word used in the book of Esther to refer to laws or commands. The word is maʾamar from the verb “to speak, to say.” It is apparently used synonymously with davar in verse 12 above.
On conveyed by the eunuchs see comments on 1.12.
Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
he asked: The Berean Standard Bible has added this to make it clear that the king has begun to speak. You will probably need to do something similar.
1:15b
the command of King Xerxes: Consider whether in your language the king should refer to himself as King Xerxes, or whether this should be translated as “my command.”
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