The term that is transliterated as “Joseph” in English is translated in American Sign Language with a sign that relates to a) the coat he wore (see Gen 37:3), b) the holding of his clothes by Potiphar’s wife (see Gen 39:12), and c) the many times Joseph experienced grief. (Source: RuthAnna Spooner, Ron Lawer)
“Joseph” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign that signifies “dream,” referring to Jacob’s dream at Bethel (see Genesis 28:10 and the following verses). (Source: Steve Parkhurst)
The Hebrew and Greek that is transliterated as “Ephraim” in English is translated in Spanish Sign Language with the sign for “palm tree” referring to the palm of Deborah in the land of Ephraim (see Judges 4:5. (Source: Steve Parkhurst)
The Hebrew and Greek that is transliterated as “Manasseh” in English is translated in Spanish Sign Language with the sign for “bull” referring to Deuteronomy 33:17. (Source: Steve Parkhurst)
The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)
Bratcher / Nida (1961) say this:
“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”
In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).
“The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”
For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:
Bau cha r (បូជាចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.
Following are a number of back-translations as well as a sample translation for translators of Genesis 46:20:
Newari: “The sons of Joseph who were borne in Egypt to Asenath, daughter of Potiphera the Priest of On were Manasseh and Ephraim.” (Source: Newari Back Translation)
Hiligaynon: “The children/(sons) of Jose with Asenat who were-born in Egipto were Manase and Efraim. (Asenat was the female child of Potifera the priest in the cityof On.)” (Source: Hiligaynon Back Translation)
English: “Here is/I will now give you a list of the names of the members of Jacob’s family who went with him to Egypt: Reuben, Jacob’s oldest son; Reuben’s sons Hanoch, Pallu, Hezron, and Carmi; Simeon and his sons Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, who was the son of a Canaan people-group woman; Levi and his sons Gershon, Kohath, and Merari; Judah and his sons, Shelah, Perez, and Zerah (his other sons, Er, and Onan, had died in Canaan); Perez and his two sons Hezron and Hamul; Issachar and his sons Tola, Puah, Jashub, and Shimron; Zebulon and his sons Sered, Elon, and Jahleel; (Those were the sons of Jacob and Leah, and their daughter Dinah, who were born in Paddan-Aram/Mesopotamia: There were 33 of them, altogether.) They had Gad and his sons Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli; Asher and his sons Imnah, Ishvah, Ishvi, and Beriah; and their sister Serah; Beriah’s sons Heber and Malkiel; (Those were the children and grandchildren of Jacob and Zilpah, the slave girl whom Laban gave to his daughter Leah: There were 16 of them, altogether.) Joseph and Benjamin, the sons of Jacob’s wife Rachel; (Ephraim and Manasseh were Joseph’s two sons. They did not go down to Egypt because they were already in Egypt. They were sons of Asenath, the daughter of On, who was the priest in the temple in On city.) Benjamin and his sons Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard; (Those were the sons and grandsons of Rachel and Jacob: There were 14 people altogether.) Dan and his son Hushim; Naphtali and his sons Jahziel, Guni, Jezer, and Shillem. (Those were the sons and grandsons of Jacob and Bilhah, the slave girl whom Laban gave to his daughter Rachel: There were seven people altogether.)” (Source: Translation for Translators)
We may not expect to find in a list of persons “who came into Egypt” Joseph and his two sons, as his sons were born there and Joseph did not go there with Jacob. But this statement may also be seen as a parenthesis or aside, which is not actually part of the list.
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .