idolatrous priests

The German term Pfaffe which today is a negative term for “priest” or “pastor” was first used in that derogative meaning by Martin Luther’s 1534 translation of the Hebrew komer (typically translated as “idolatrous priest” in English). “Pfaffe,” which Luther used as “Götzenpfaffe” (or “priest of idols”), originally just meaning “priest,” was used to implicitly criticize to Catholic priests. (Source: Günther 2017, p. 98)

For other idioms or terms in German that were coined by Bible translation, see here.

mourn

The Hebrew, Latin, and Greek that is translated as “mourn” or similar in English is translated in Newari as “have one’s heart broken” or “have a bursting heart” (source: Newari Back Translation).

priest

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The Hebrew, Aramaic, Ge’ez, 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 (Dinė)), ‘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).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “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.

See also idolatrous priests.

complete verse (Hosea 10:5)

Following are a number of back-translations as well as a sample translation for translators of Hosea 10:5:

  • Kupsabiny: “The people who live in Samaria are afraid/fearful
    on account of the idol of a heifer that is in Beth-aven.
    The people of that place will be fearful over that idol.
    Even the people who burn sacrifices will cry over it
    because what they were trusting in will be taken away.” (Source: Kupsabiny Back Translation)
  • Newari: “The people who live in Samaria worry about
    the calf idol of Beth-aven.
    They will mourn for that idol.
    and so will its idolatrous priests,
    who had rejoiced by reason of its glory,
    For that idol has been taken away out of the land.” (Source: Newari Back Translation)
  • Hiligaynon: “‘The residents of Samaria will-be-afraid because will-disappear the little-gods/false-gods which-(are) heifer cows at Bet Aven. They and their priests who rejoice at the beauty of these little-gods/false-gods will- really -mourn because these will-be-taken-away from them” (Source: Hiligaynon Back Translation)
  • Kankanaey: “Those-from-Samaria are-worried because-of the gold imitation cow that is a false/imitation god in Bet-aven. Its people and priests mourn and cry, because later indeed (predictive formula) its collectively-beautiful decorations will-be-taken-far-away.” (Source: Kankanaey Back Translation)
  • English: “The people who live in Samaria city are worried about what may happen to the idol that resembles a calf that they set up at Beth-Aven town.
    The people in Samaria will mourn,
    and the priests there will cry about it
    if it is damaged or destroyed.
    Previously they shouted joyfully
    about its being very great;
    but now it will not be great any more.” (Source: Translation for Translators)

Translation commentary on Hosea 10:5

This verse vividly shows the powerlessness of idols and the sadness of idolatry. Here is a literal translation of the Hebrew text:

Concerning the heifers of Beth-aven they fear,
the dweller of Samaria.
Indeed, his people mourned over him,
and his idol-priests over him.
They wail for his glory,
because it has departed from them.

It is very difficult to get a clear understanding of this Hebrew text and what it is trying to say. We know little of the actual historical situation that the prophet faced at the moment these words were spoken or written. Why does the prophet speak of several heifers (female cows that have not given birth to a calf) when the usual problem is the idol of the single male calf in Beth-aven (also called Bethel)? Ancient versions, including the Septuagint, translate differently, either because they had an earlier Hebrew text that was different from this one (see Revised Standard Version footnotes), or because they understood the Hebrew differently. Translators have also used great freedom in adjusting the Hebrew tenses to the context, as expressed in their own languages.

The inhabitants of Samaria tremble for the calf of Beth-aven: The inhabitants (Good News Translation “The people”) is literally “the dweller,” which has a collective sense here, referring to all the residents. This approach is taken by the Septuagint and most other translations. Samaria was the capital city of the northern kingdom of Israel, but it was also another name for that kingdom (see comments on 7.1 and 8.5). Good News Translation says “the city of Samaria” for clarity, but it is more likely “the country of Samaria.”

Tremble translates a Hebrew verb that means “be afraid” or “be terrified.” New International Version and New Jewish Publication Society’s Tanakh have “fear.” In Hebrew it is not the same word for “fear” as in 10.3. A look at various translations shows that this word is debatable. NET Bible argues that on the basis of some orthographic confusion in the transfer of the Hebrew text it should probably read “lament.” This reading results in a perfect parallel with mourn in the third line. There is no convincing reason to deviate from the Hebrew text. “Fear” can also serve in parallel to mourn.

Instead of calf, the Hebrew text has “heifers” (that is, young female cows), which King James Version translates “calves.” Hebrew Old Testament Text Project defends the Hebrew text with an {A} decision, although a footnote in NET Bible insists on the possibility of a scribal error. The plural form may indicate an abstract and so refer to a singular calf or it is a so-called majestic plural. The Septuagint and the Peshitta translate it as singular. Good News Translation uses “gold bull” to indicate that this was a statue. The Hebrew definitely reads “heifers.” Nevertheless, in view of the context (where idol worship is apparently in focus), it is recommended to follow the majority of recent translations in using the singular form. New International Version and NET Bible say “calf-idol,” while Die Bibel im heutigen Deutsch and Bijbel in Gewone Taal have “bull idol.” Contemporary English Version is more generic, saying “idols.” However, this rendering is not recommended in view of the evidence elsewhere of this kind of idol in Bethel (see comments on 8.5).

Beth-aven, which means “house of evil,” is used as a mocking name to refer to the city of Bethel, which means “house of God” (see comments on 4.15). With this name the prophet condemns Bethel, the center of worship in Israel. Contemporary English Version says “sinful Bethel” to express the negative connotation in the name Beth-aven.

Its people shall mourn for it: This line begins with the Hebrew word ki, which is most likely an emphatic marker here, so it may be rendered “Indeed” (New Jewish Publication Society’s Tanakh) or “Truly.” Its people refers to the people of Israel, who are no longer the people of Yahweh. The meaning of the word mourn is clear. The question is, why are they mourning? It could be part of the Baal ritual, where people have to wail as part of the worship ceremony. Good News Translation gives a different interpretation, saying they “will mourn the loss of the gold bull,” suggesting that the idol will be taken away from them. The final line of this verse and the first line of 10.6 give credence to this interpretation. New International Version follows a similar interpretation: “Its people will mourn over it.”

And its idolatrous priests shall wail over it: King James Version renders idolatrous priests simply as “priests,” which is an inadequate translation. The Hebrew word for idolatrous priests differs from the one used for “priests” who served in the Temple of the LORD. The word here is used elsewhere in the Old Testament only of idolatrous priests (see 2 Kgs 23.5; Zeph 1.4). Good News Translation translates “priests who serve the idol.”

The Hebrew verb giving the action of these priests is rightly translated wail. This verb can also mean “rejoiced” (King James Version), but this meaning does not fit the context. Wolff believes the verb refers to the whirling movements of the annual dance of ritual mourning over the death of the god (when the dry season begins and plants dry up and die). Only now that dance is turned into one of mourning the loss of the golden calf to the invaders.

Over its glory which has departed from it: The idol’s glory or “golden splendor” (Good News Translation) was the shining ornaments of the idol and perhaps its golden covering. As stated in the next verse, the Assyrians took those riches with them, so in a sense, the idol’s glory went into exile. The Hebrew verb for has departed is used for exile in some contexts (see, for example, 2 Kgs 17.33; 25.21). A similar expression is used when the Philistines captured the Covenant Box: “The glory has departed from Israel, for the ark of God has been captured” (1 Sam 4.22).

A translation model for this verse is:

• The people of Samaria are terrified
for the bull-idol of wicked Bethel.
Indeed, they mourn over it,
its idol priests wail over it,
because its glory is taken away.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

SIL Translator’s Notes on Hosea 10:5

Paragraph 10:5–8

In this paragraph, Hosea tells how the LORD will punish the people of Israel. He will cause the Assyrian army to take away the calf idol at Bethel and destroy the altars where they worshiped idols. The Assyrians will also take captive the king of Samaria. The people’s response will be to mourn the loss of their calf idol and to beg to die.

10:5a

The people of Samaria:
In this verse, Samaria, the capital of Israel, is a figure of speech that represents the nation of Israel. Some versions make the name “Israel” explicit here. For example:

The people from Israel (New Century Version)

will fear for the calf: The expression fear for means to be concerned about someone or something. The calf refers to an idol shaped like a calf. Here it refers to the people’s concern about their calf-idol. They are fearful that the Assyrians will take it away from them. The phrase does not mean that the calf-idol frightens them.

Here are some other ways to translate 10:5a:

The people of Samaria tremble in fear for their calf idol (New Living Translation (1996))
-or-
the people from Israel are worried about the calf-shaped idol (New Century Version)

Beth-aven: The term Beth-aven means “house of wickedness.” This is the name that Hosea normally uses for “Bethel.” See also the note on Beth-aven in 4:15b.

10:5b–c

Notice the parallel parts that are similar in meaning:

5b Indeed, its people will mourn

5c
with its idolatrous priests —

There is an ellipsis (deliberate omission) in 10:5c. In some languages, it will be necessary to supply the missing verb from 10:5b. For example:

5c and its idolatrous priests ⌊will mourn ⌋ over it also,

Priests as well as people mourned over the loss of the calf-idol.

10:5b

Indeed, its people will mourn: In Hebrew, this clause begins with the word ki. In this context, some scholars think that it indicates emphasis. The Berean Standard Bible indicates this emphasis explicitly.

Most versions leave the relationship implied. You may follow either approach. The Display will give an example of each.

its people: There are two main ways to interpret this phrase:

(1) The pronoun its refers to Samaria. The phrase its people refers to Samaria’s people, the residents there. For example:

the people there will mourn for it (New Jerusalem Bible)

(Contemporary English Version, Good News Translation, New Century Version, NET Bible, New Jerusalem Bible, New Living Translation (2004), Revised English Bible)

(2) The pronoun its refers to the calf. The phrase its people refers to the calf’s people, the people who worship the calf. For example:

those that worship the calf will mourn over it

The Notes and Display will follow interpretation (1). However either interpretation is acceptable. Both interpretations describe the same people. The difference is that interpretation (1) focuses more on their place of residence. Interpretation (2) focuses more on their devotion to the idol. Many versions are ambiguous.

will mourn: This phrase means that the people will express their sorrow over the loss of their calf idol. Normally people mourn when a family member or other loved one dies. Mourning was usually expressed in a way that others could see and hear.

10:5c

with its idolatrous priests: In Hebrew, the phrase idolatrous priests is a single word. It is used only for pagan priests. This line refers to the priests that were associated with the worship of the calf idol.

The pronoun referent in the phrase its idolatrous priests is parallel to the phrase “its people” in 10:5b, so the referent of both phrases is probably Samaria. For example:

5b
Samaria’s people mourn over it

5c
and Samaria’s pagan priests wail for it

10:5d

those who rejoiced in its glory: In Hebrew, this line is a clause that is more literally “they rejoice on its glory.” This line further describes the mourners in 10:5b–c. They normally rejoice over the calf’s splendor.

The rejoicing of the people in 10:5d contrasts with their mourning in 10:b-c. In Hebrew, the form of the verb “rejoice” here indicates incomplete or continuous action. In this context, it may refer to habitual rejoicing in the past or in the present.

Here are some ways to show this contrast:

• Use past tense. One example is the Berean Standard Bible above. Here are other examples:

those who rejoiced over it and over its glory (English Standard Version)
-or-
They used to shout for joy about its glory (New Century Version)

• Use a clause that indicates an unexpected result. For example:

Those that worship the calf will mourn over it, although they now praise its glory with joy.

those who rejoiced: The last antecedent of those is “its idolatrous priests.” But since “its people” and “its idolatrous priests” are parallel terms, it probably refers to both these groups, not only to the priests. Many versions are ambiguous. You should either translate in a way that is ambiguous or in a way that can refer to both these groups.

rejoiced: There is a textual issue with this word:

(1) The Hebrew word in the Masoretic text means “rejoice.” For example:

They used to shout for joy about its glory (New Century Version)

(2) Some scholars think that the original text was “cry/wail.” For example:

They will wail when it is stripped of its golden splendor. (Good News Translation)

It is recommended that you follow option (1). The LXX also supports this option. There is no support for option (2) from Hebrew manuscripts or ancient versions.

its glory: This refers to the glory or splendor of the calf. The term glory here could indicate that those who worshiped the calf thought that it was a deity. It could also refer to a physical attribute such as beauty or to its monetary value.

Here are some other ways to translate its glory :

its deity/godlikeness
-or-
its beauty/magnificence
-or-
its great value

In some languages, it may be appropriate and natural to use more than one of these terms.

General Comment on 10:5b–d

10:5b–c describes action in the near future. 10:5d describes action in the past or perhaps both past and present. In some languages, it may be more natural to rearrange the verse parts to first describe past and present action before speaking of future action. For example:

5b–c The people and priests 5d rejoice now over the glory of the calf-idol 5b–c but they will soon mourn over it.

10:5e–6a

Notice the parallel parts that are similar in meaning.

10:5e for it has been taken from them into exile.

10:6a Yes, it will be carried to Assyria as tribute to the great king.

These lines give the reason why the people mourned and why they could no longer rejoice over the glory of the calf. It is because that glory will be taken away when the calf is taken into exile.

10:5e

for it has been taken from them into exile: In Hebrew, this clause begins with the word ki (see 10:5b). Here ki introduces the reason that the people mourned. Many versions translate it with the word for or “because.” Use a natural way in your language to introduce this reason.

The Hebrew clause is more literally: “it has departed (or “gone into exile”) from it.” Each pronoun has more than one possible referent. Also the Hebrew verb can mean either “depart/leave” or “go into exile.” For these reasons, there are various ways to interpret this clause.

Here are two main interpretations:

(1) “It” (the glory) has left “it” (the calf idol). For example:

its glory will be taken away into captivity. (God’s Word)
-or-
the glory that has departed from it. (New Revised Standard Version)

(2) “It” (the calf idol) has gone into exile from “it” (Beth-aven or Israel). The idol is taken to Assyria either as plunder or as a gift for the king of Assyria. For example:

for the image of their god which is carried away into exile. (Revised English Bible)

It is recommended that you follow interpretation (1) along with a majority of versions. It makes good sense to understand the Hebrew pronouns here to refer to the calf and the calf’s glory as in 10:5d. However, interpretation (2) is also acceptable. It makes good sense if 10:6a is understood to be parallel to 10:5e.

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