The Hebrew, Greek, and Latin that is transliterated as “Hezekiah” in English is translated in Spanish Sign Language with the signs for “king” and “facing the wall” referring to Isaiah 38:2. (Source: Steve Parkhurst)
In Libras (Brazilian Sign Language) it is translated with a sign that signifies a model, a parameter for his life, referring to “he did what was right in the sight of the Lord, just as his ancestor David had done” of 2 Kings 18:3. (Source: Missão Kophós )
Following are a number of back-translations as well as a sample translation for translators of Isaiah 36:14:
Kupsabiny: “He has said, ‘Do not let king Hezekiah deceive you, because he is not able to save you when I have captured you.’” (Source: Kupsabiny Back Translation)
Newari: “The king says like this, may Hezekiah not deceive you, he will not be able to deliver you!” (Source: Newari Back Translation)
Hiligaynon: “This is what he is-saying: You (plur.) should- not -let- Hezekia -deceive you (plur.). He could- not -save you (plur.)!” (Source: Hiligaynon Back Translation)
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:
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.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person.
In these verses, however, omae (おまえ) is used, a cruder second person pronoun, that Jesus for instance chooses when chiding his disciples. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, itteo-rare-ru (言っておられる) or “saying” is used.
Thus says the king introduces the actual words of the Assyrian king. Some translations will omit this quote frame since it is redundant in light of the closing words of the previous verse (see the third example below). Revised English Bible has “These are the king’s words.” Since the message is for all the people of Jerusalem, not just Hezekiah’s three officials, this quote frame may be rendered “This is what he says to all of you.”
Do not let Hezekiah deceive you may be rendered “Do not let your king Hezekiah trick/mislead you.” Good News Translation uses indirect speech for the Assyrian king’s words, which other languages may find helpful (see also the second example below).
For he will not be able to deliver you: The connector for introduces this clause as the reason for the warning just given. King Hezekiah will not be able to save his people from the Assyrian attack. Deliver here means “save” or “rescue.” This is the first time this key verb occurs in this subsection.
Bible en français courant translates this verse as “Don’t let yourselves be misled by Hezekiah: he is incapable of getting you out of trouble.” Other possible translation models are:
• This is what the Assyrian king says: ‘Don’t let your king Hezekiah trick you, because he cannot save you.
• The Assyrian king warns all of you against being deceived by Hezekiah your king. He cannot save you.
• ‘Don’t be fooled by Hezekiah your king. He won’t be able to rescue you!
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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