untranslatable verses

The Swedish Bibel 2000 declared the 69 Old Testament verses referenced herein as “untranslatable.” Typically, other Bible translations translate those verses and mention in footnotes that the translation is uncertain or give alternate readings. Christer Åsberg, the Translation Secretary with the Swedish Bible Society at that time, explains why the Swedish Bible Society decided to not translate these verses at all (in The Bible Translator 2007, p. 1ff. ):

“In the new Swedish translation (SB) of 2000, [some verses are] not translated at all; [they are] indicated with three hyphens inside square brackets [- - -] [with a] reference to the appendix, where in the article ‘Text’ one will find a paragraph with roughly the following content:

In some cases the text is unintelligible and the variant readings differing to such an extent, that it is quite impossible to attain a reasonable certainty of what is meant, although some isolated word may occur, whose meaning it is possible to understand.

“If Bible translators find the Hebrew text untranslatable, what kind of text is it that they have produced in the translation into their own language? When a footnote says ‘The Hebrew is not understandable,’ what then is the printed text a translation of? And if the translators prefer to do without footnotes, are they then really released from the responsibility of informing their readers that the text they read is just mere guesswork?

“To leave a blank space in a Bible text seems to be an offensive act for many. (. . . ) To admit that a piece of Holy Scripture makes no sense at all may have been unimaginable in times past. In our enlightened era, an overprotective concern for the readers’ trust in the word of God is apparently a decisive factor when a translator tries to translate against all odds. The verdict ‘untranslatable’ is much more frequent in scholarly commentaries on different Bible books written by and for experts than in the translations or footnotes of the same books designed for common readers.

“Another reason (. . .) is a professional, and very human, reluctance to admit a failure. Also, many Bible translators lack translational experience of other literary genres and other classical texts where this kind of capitulation is a part of the daily run of things. They may have an innate or subconscious feeling that the Bible has unique qualities not only as a religious document but also as a linguistic and literary artifact. Completeness is felt to be proof of perfection. Some translators, and not so few of their clients, are unfamiliar with a scholarly approach to philological and exegetical matters. In some cases their background have made them immune to a kind of interpretative approximation common in older translations, confessional commentaries, and sermons. Therefore, their tolerance towards lexical, grammatical, and syntactical anomalies tends to be comparatively great.

“It is very hard to discern and to define the boundary between something that is extremely difficult and something that is quite impossible. I am convinced that all Bible translators in their heart of hearts will admit that there actually are some definitely untranslatable passages in the Bible, but are there a dozen of them or a score? Are there fifty or a hundred? Not even a group of recognized experts would probably pick out the same ten most obvious cases. (. . .)

“Conclusions:

  1. There are untranslatable passages in the Bible.
  2. How many they are is impossible to say—except for the translation team that decides which passages are untranslatable.
  3. An untranslatable passage cannot and should therefore not be translated.
  4. The lacuna should be marked in a consistent way.
  5. The translating team should stipulate their criteria for untranslatability as early as possible.
  6. It is an ethical imperative that the readers be comprehensively informed.
  7. Untranslatability has been and can be displayed in many different ways.
  8. An explanatory note should not confuse linguistic untranslatability with other kinds of textual or translational difficulties.
  9. The information given should make it clear that the translators’ recognition of untranslatability is a token of respect for the Bible, not a proof of depreciation.
  10. You shall not fear the void, but the fear of the void.”

With thanks to Mikael Winninge, Director of Translation, Swedish Bible Society

prostitute oneself / play the prostitute

The Hebrew that is translated as “prostitute oneself” or “play the prostitute” in English is translated in Vidunda as “(practice) sexual immorality.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

drink

In Telugu different verbs for humans drinking (tāgu / తాగు) and animals drinking (cēḍu / చేడు) are required.

complete verse (Hosea 4:18)

Following are a number of back-translations as well as a sample translation for translators of Hosea 4:18:

  • Kupsabiny: “The people of Israel drink
    and when they are drunk they commit adultery becoming disgraced.” (Source: Kupsabiny Back Translation)
  • Newari: “If they run out of wine,
    they engage in prostitution.
    Their rulers like disgrace more than honor.” (Source: Newari Back Translation)
  • Hiligaynon: “After- they -finished drinking, they keep-on having-sex. Their rulers really want to do shameful acts.” (Source: Hiligaynon Back Translation)
  • English: “When their rulers finish drinking their wine,
    they go to find prostitutes;
    they love their disgraceful behavior.” (Source: Translation for Translators)

Translation commentary on Hosea 4:18

A band of drunkards, they give themselves to harlotry: This verse contains many textual uncertainties. According to Hebrew Old Testament Text Project, the Hebrew text of the first line can be understood in the following two ways: “Their drunken orgy has ceased, (they have indulged enough in prostitution)” and “The drunken orgy of those who have indulged in prostitution has ceased.”

The phrase a band of drunkards is based on several emendations of the Hebrew and is not closely related to the context. Good News Translation says “After drinking much wine” (similarly New International Version, New American Bible), which expresses the Hebrew and makes sense. Bible en français courant is similar, but understands the beginning of this verse as continuing from the end of 4.17, saying “Let them 18 complete their orgies.” However, it seems equally possible to follow the interpretation of Good News Translation, that after ending their drinking they go on to prostitution. This is Hebrew Old Testament Text Project‘s preferred understanding of the Hebrew (a {B} decision).

They give themselves to harlotry renders an emphatic verbal expression in the Hebrew, which is literally “to commit prostitution they commit prostitution.” It means they engage in harlotry completely, with utter abandon. Here their “prostitution” is probably not cultic sex but the nonreligious sexual immorality that is often associated with drunkenness. For this whole line New American Bible has “When their carousing is over, they give themselves to harlotry.”

They love shame more than their glory: This line in Hebrew also has textual problems. Both Revised Standard Version and Good News Translation follow the Septuagint, assuming that its translators had a more accurate Hebrew text before them. However, research has indicated that this may not be true. Here some of the Hebrew can make sense, and our comments will follow the preference of Hebrew Old Testament Text Project (a {B} decision). The Hebrew is literally “they have loved they love the shame of her shields.” The verb for “love” is used twice. It seems best to assume that this is another intensive verbal expression, which means “they utterly love.” Instead of glory, the Hebrew text has “shields.” One interpretation is that the “shield” was a recognized metaphor for a leader or a prince, so it is possible to think of the Hebrew for this line as saying “they loved utterly the shame of their princes [or, leaders].” In other words, just as the priests have led the people astray, so their chiefs have given them an evil example, and they love to follow them into such wickedness.

However, a better interpretation is that, instead of “shields,” this is an example of northern Hebrew, where the word meant “gifts.” Thus the Hebrew can be understood as “they love very much the shame of her gifts.” Instead of speaking in a general way about how the Israelites love to engage in prostitution, the text calls attention to their gifts to the prostitutes, as a poetic symbol for the entire sinful act.

If possible, translators should match the word for shame here with that used in 4.7, and the expression for harlotry should reflect that used in 4.10. This will help the reader see the connection between sections B-c (4.7-11) and B-c′ (4.15-19).

This entire verse can be seen as a continuation of the words of the LORD addressing the people of Israel, so the third person plural pronouns can be replaced with second person pronouns in agreement with the preceding verses (see the model below).

A translation model for this verse is:

• Barely recovered from your hangover,
you rush to the harlots.
You are fond of the disgrace of their gifts.

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 4:18

4:18a–19b

There is a slight change in reference from 4:18a to 4:18b. Verse 4:18a refers to the people in general, whereas 4:18b specifies the rulers. The pronouns “them/their” in 4:19a–b probably refers to the rulers as well as the people, because both groups were taken into exile.

4:18a

When their liquor is gone, they turn to prostitution:
These clauses describe the Israelites’ regular pattern of behavior. As part of their idol worship, the people regularly became drunk and then had sexual relations with prostitutes.

Here are some other ways to translate these clauses:

You get drunk, then sleep with prostitutes (Contemporary English Version)
-or-
They consume their alcohol, then engage in cult prostitution (NET Bible)

they turn to prostitution: In Hebrew, this phrase is literally “committing fornication they have committed fornication.” The purpose of this repetition is to emphasize the meaning.

Here are some ways to express this emphasis:

they delight in their prostitution (Good News Translation)
-or-
they continue to have sex with the prostitutes (God’s Word)
-or-
they indulge in sexual orgies (New Revised Standard Version)

Use a natural way in your language to emphasize their immoral behavior.

4:18b

their rulers dearly love disgrace: There is a textual issue here. The Notes will discuss the two main options:

(1) The Masoretic Text probably has “its shields have loved, love shame.” The word “shields” here is figurative. It means rulers or “leaders.” For example:

Their rulers dearly love to act shamefully. (God’s Word)
-or-
their rulers dearly love shame (English Standard Version)

(2) The LXX has “they love disgrace more than their pride.” It means that the people love shameful behavior more than honorable behavior. For example:

preferring disgrace to honor (Good News Translation)

It is recommended that you follow option (1). Both options have some unusual word forms or uses, but the MT makes reasonable sense. The guideline for TN is to follow the MT unless there is strong reason to do otherwise. However, both options have good version support, so it is recommended that you give the other option in a footnote. Here is a possible footnote:

This is what the Masoretic Text probably means. The LXX (Septuagint) means that the people love shameful behavior more than their honor or pride.

dearly love: In Hebrew, the repeated words “have loved, love” may intensify the meaning of love.

disgrace: This phrase refers to immoral behavior.

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