The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
Following are a number of back-translations as well as a sample translation for translators of Isaiah 36:13:
Kupsabiny: “Then that man called out in the language of the Hebrews, ‘Listen to the words of the great king of Assyria!” (Source: Kupsabiny Back Translation)
Newari: “Then the captain of war stood up and spoke loudly in the Hebrew language like this, "Hear the words of the great king, the king of Assyria!” (Source: Newari Back Translation)
Hiligaynon: “Then the commander stood-up and shouted in the Hebrew language, ‘You (plur.) listen to the message of the powerful king of Asiria!” (Source: Hiligaynon Back Translation)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
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.”
Then the Rabshakeh stood and called out in a loud voice in the language of Judah: In defiance the Assyrian ambassador continued to speak in Hebrew, even shouting so that everyone could hear him clearly. Previously he had spoken only with Hezekiah’s officials; now he addresses all the people in the city. The verb stood indicates that he stood up to make an important speech.
Hear the words of the great king, the king of Assyria!: His first words are a call to listen to a message from the king of Assyria. The Hebrew verb rendered Hear (Good News Translation “Listen”) is a plural imperative. It introduces a public announcement. If the receptor language has a fixed form to mark such announcements, translators should consider using it. This verb in Hebrew also carries the sense of obedience, so this is a call not just to listen to words, but to act on them as well. The words of the great king refers to the message from the Assyrian king that follows. This may be rendered “what the Great King … says.” For the great king, the king of Assyria, see the comments on Isa 36.4.
For the translation of this verse consider the following examples:
• Then the Rabshakeh stood up and spoke in a loud voice in Hebrew. He said [to all the people], “Listen to this pronouncement/message from the Great King, the king of Assyria!
• Then the ambassador stood up and told the people in a loud voice, “Take note of this message from the Great King, the king of Assyria!” He spoke to them in Hebrew.
• Then the ambassador stood up and spoke loudly in Hebrew, calling everyone to listen to what the Great King, the king of Assyria, had to say.
Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .
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