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 If the headman failed consistently in raids, he was superceded by a better warrior.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

Japanese benefactives (-sete)

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, -sete (せて) or “let/allow (for me)” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Honorary "are" construct denoting God (“think/consider/will”)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, omow-are-ru (思われる) or “think/consider/will” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Esther 6:9   

For someone to be mounted on the king’s own horse and to be wearing the king’s royal robes constitutes a symbolic act: this person is to receive the respect and honor that the king himself receives.

One of the king’s most noble princes: the Hebrew here uses two of the terms found earlier that refer to high-ranking officials and nobility (see comments on “princes” and “nobles” in 1.3). In this context both terms refer to one person. While some versions interpret the use of the two near synonyms, “princes” and “nobles [chief men],” as expressing a superlative idea (Revised Standard Version and Good News Translation; also New English Bible), other versions are less emphatic. Bible en français courant says “one of your leading functionaries,” while Traduction œcuménique de la Bible says “one of the king’s noble ministers.” Segond stays closer to the original text: “one of the king’s ministers, a dignitary” (also Chouraqui).

The Hebrew verbs array, conduct, and proclaiming are all plural in this verse. However, since the subject of these verbs seems to be singular (one of the noble princes), many translations follow the example of the Septuagint and change the verbs to singular (so Good News Translation, Revised English Bible, New Jerusalem Bible). If the plural forms are kept, they may be understood as impersonal (so Traduction œcuménique de la Bible). New Jerusalem Bible translates the first two verbs as impersonal, and the third as a true plural: “And let the man … be attired and paraded … while they proclaim before him.”

Let him conduct the man on horseback through the open square of the city, proclaiming before him: the word translated as conduct in Revised Standard Version and “lead” in Good News Translation is almost universally understood as a verb that may express either horizontal or vertical motion, depending on the context. Translations almost always indicate horizontal motion here and in verse 11. The image is one of Haman walking a few steps ahead of the horse ridden by Mordecai. A few interpreters, however, argue that usually this Hebrew verb means “to mount upon something,” that is, it indicates vertical direction. If this interpretation is followed, the image is of Mordecai mounted upon the king’s horse in the town square, with Haman standing in front of the horse holding the bridle, and no motion is indicated. According to this second interpretation, the Hebrew preposition translated as through in Revised Standard Version will be translated “in,” that is, “Let him mount the man on horseback in the open square of the city.” The translator should follow the majority of the versions, which suggest a kind of parade through the city (so also New Jerusalem Bible).

Open square of the city: this is not the square before the king’s palace (compare 4.6), but rather the city center. Some versions translate “the [big] street of the city” (King James Version, Traduction œcuménique de la Bible); New International Version says “the city streets.”

Proclaiming: “calling out, announcing.” The scene is one of an official pronouncement such as that made by the king’s herald or by a town crier. Appropriate language needs to be used to express the announcement that is to be made. In the story the announcement is quoted as direct quotation within direct quotation. Some languages may prefer to use indirect quotation within direct quotation. However, the translator must take care not to lose the impact of the direct quotation as conveyed by the original Hebrew text.

Thus shall it be done: nearly all translations render the verb here in a manner that indicates that anyone whom the king wishes to honor may expect to be treated as Mordecai is being treated (see the Septuagint). The Hebrew verb may be translated, however, as a simple present tense with reference solely to Mordecai: “This is being done to a man whom the king wishes to honor” (Gordis).

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 6:9

6:9b

Let them array: There is a textual issue here:

(1) The LXX has a singular subject “him.” For example, the New Revised Standard Version has:

Let him robe

(2) The Hebrew text has the plural subject. For example, the English Standard Version has:

Let them dress

It is recommended that you follow the first option, as this makes the most sense in context. See the Display.

6:9c–d

The same person (or persons) who was the subject of the verb “array” in 6:9b should be the subject of the verbs “parade” in 6:9c and “proclaiming” in 6:9d.

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