self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

complete verse (Esther 6:6)

Following are a number of back-translations as well as a sample translation for translators of Esther 6:6:

  • Kupsabiny: “When Haman went inside the house/room, the king asked him right away, ‘What should (the/a) king do to a person whom he wants to show honor?’ Then Haman thought and asked himself in his stomach/heart that, ‘Who else can the king honor if it is not me?’” (Source: Kupsabiny Back Translation)
  • Newari: “Then Haman came in and the king said to him, "I have the desire to honor a person, how should I honor him?"
    Then Haman thought in his mind like this: "Who would the king want to honor? Could it be me?"” (Source: Newari Back Translation)
  • Hiligaynon: “When Haman entered, the king asked him, ‘What good-thing should I do to a person whom I am pleased to honor?’ Haman thought he was- the -one- the king -refering-to,” (Source: Hiligaynon Back Translation)
  • Eastern Bru: “When Haman came in, the king said to him: "There is a man I very much want to honor. What should I do to reward him?"
    But Haman thought in his heart: "Surely there is no one the king wants to honor more than me."” (Source: Bru Back Translation)
  • English: “When Haman came in, the king asked him, ‘What should I do for a man whom I want to honor?’ Haman thought to himself, ‘Whom would the king like to honor more than me?/I think there is no one whom the king would like to honor more than me!’” (Source: Translation for Translators)

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 Esther 6:6   

When Haman entered, the king gave him no opportunity to say why he had come. Instead, he asked his own question. As in 1.15, he asked advice on what was right to do.

What shall be done to the man: in English to do something to someone usually has a negative connotation. Since the king wants to do something good here, Good News Translation and New Revised Standard Version both say “for” the man. Speaking as king he refers to himself in the third person. Good News Translation uses a very casual style in this verse, which may not be appropriate.

Although Revised Standard Version says delights, this may be translated as “wants very much” (compare Good News Translation) or as “desires” (Traduction œcuménique de la Bible). A word appropriate to the wishes of a king should be used.

The translator may encounter at least three problems with Haman’s question. The first is that the author uses direct quotation to reveal what Haman said “in his heart.” The second is that Haman’s thoughts take the form of a rhetorical question. That is, they are not a real question because Haman thought he already knew the answer. The third problem is the comparative construction, more than me.

For the first, Good News Translation also uses direct quotation, which it introduces by saying “thought to himself.” In the case of the second problem, Good News Translation makes explicit the answer to Haman’s question, “Me, of course.” The third problem is restated to eliminate the comparison. Some languages may prefer a pattern that is closer to the original Hebrew, “The king would wish to do honor to whom besides me?” or “Whom would the king wish to honor if not me?” or perhaps “Whom would the king want to honor surpass me?” Sometimes a rhetorical question may be replaced by an emphatic statement; for example, “Surely the king would want to honor no one but me!”

Translators should not make explicit in this verse that it is Mordecai whom the king wants to honor, since Haman’s rhetorical question makes sense only if he does not know that the king is thinking of Mordecai. Haman’s plight is both humorous and tragic.

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 .

SIL Translator’s Notes on Esther 6:6

-7

6:6a

the king is delighted to honor: The king is again referring to himself as “the king” not “I.” Translate this in the same way as you have done before. See note on 1:15b.

6:6b

Haman thought to himself: