king

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:

(Click or tap here to see details)

  • 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 If the headman failed consistently in raids, he was superceded by a better warrior.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 8:11   

By these refers back to the letters of the preceding verse. The translator may need to be more explicit and say “In these letters the king gave the way” or “In the letters [mentioned], the king gave authority.”

To gather and defend their lives is translated in Good News Translation as “to organize for self-defense.” “Organize” may imply more than the original gather, so “gather for self-defense” will be closer to the original.

Defend their lives: this is literally “to stand upon their nefesh” (see comments on 7.3), and Traduction œcuménique de la Bible interprets it to mean “to be on the alert.” However, most versions translate similarly to Revised Standard Version. It may be necessary to restate as “to protect themselves” (New International Version) or “to fight for their lives” (New Jerusalem Bible).

With their children and women poses a difficult problem for translators. Most translators consider these words to be patterned after 3.13, in which non-Jewish people were given permission “to destroy, to slay, and to annihilate all Jews, young and old, women and children.” New Jerusalem Bible is unambiguous in 8.11: “they may destroy, massacre, and exterminate its armed force together with women and children, and plunder their possessions” (also Traduction œcuménique de la Bible). Parola Del Signore: La Bibbia in Lingua Corrente actually restructures the verse and places “children and women” before “the armed force of any people”: “to gather and defend their lives, to destroy, kill, and annihilate, including children and women, all the armed force of any people.” Bible en français courant says “They can even kill their women and their children and plunder their goods” (see also New American Bible, Die Bibel im heutigen Deutsch, Biblia Dios Habla Hoy).

The Hebrew syntax of verses 3.13 and 8.11, however, is different; and it is possible to take the words with their children and women as the object of the participle “attacking” as in Good News Translation (see also New International Version and An American Translation), rather than as the object of the verbs destroy, slay, and annihilate. Verses 9.12, 15 say that “men” were slain by the Jews, but they do not mention women and children. Possibly the use of “men” in these two verses is not intended to exclude women and children, but the fact that women and children are not specifically mentioned may give some support to the interpretation followed by Good News Translation.

Gordis argues that the end of this verse and all of the next verse are a quotation from the decree of 3.13. His translation of verses 11-12 is as follows:

• … that the king was permitting the Jews in every city to assemble to defend themselves, and to destroy, kill, and annihilate the armed force of any people or province attacking “them, their children and their women, their goods to be taken as booty, on one day in all the provinces of King Ahasuerus, the thirteenth day of the twelfth month, which is Adar.”

Good News Translation and the translation by Gordis both reject the interpretation found in nearly all translations, that is, that the Jews are authorized to kill not only enemy soldiers but also children and women of the people who attack them. The most natural reading of the Hebrew, however, supports the Revised Standard Version translation. New Century Version, which follows the recommended interpretation, provides a clear translation:

• These were the king’s orders: The Jews in every city have the right to gather together to protect themselves. They have the right to destroy, kill and completely wipe out the army of any area or people who attack them. And they are to do the same to the women and children of that army. The Jews also have the right to take by force the property of the enemies.

Parola Del Signore: La Bibbia in Lingua Corrente provides another model that may be helpful:

• In the letters it was written that the king authorized [or, gave the right to] the Jews wherever they lived to organize themselves for defense. In case of armed aggression by men of any population or province, the Jews have the right to defend themselves. They can fight the army and kill all their enemies, including women and children, and seize their possessions.

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 8:11

8:11a

letters: See note on 1:22a.

8:11b

destroy, kill, and annihilate: See notes on 3:13b and 7:4a.

including women and children: The commentaries disagree about which women and children are being referred to. There are two possibilities:

(1) It refers to the women and children of their attackers (Berean Standard Bible, New Century Version, Contemporary English Version, Tanakh: The Holy Scriptures, Revised English Bible, God’s Word, Revised Standard Version).

(2) It refers to the Jewish women and children (New International Version, Good News Translation, New Living Translation (2004)).

It is recommended that you follow interpretation (1), since it is supported by most of the commentaries and is a more natural way to understand the Hebrew.

8:11c

plunder their possessions: See note on 3:13c.

© 2000 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.