The name that is transliterated as “Isaiah” in English is translated in Finnish Sign Language with the signs signifying “save + prophet” (referring to Genesis 2:21). (Source: Tarja Sandholm)
Following is a Russian Orthodox icon of Isaiah from the 18th century (found in the Transfiguration Church, Kizhi Monastery, Karelia, Russia). The text in the scrollis from Isaiah 2:2: “In the last days […] shall be established.”
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
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 )
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.”
When the servants of King Hezekiah came to Isaiah: This is a time phrase that sets the scene for Isaiah’s advice to Hezekiah in verses 6-7. The servants refers to the officials and priests mentioned in verse 2. Servants may be rendered “officials” (New International Version) or “messengers” in this context. There may be a slight problem in translation here, since it appears the king’s messengers spoke to Isaiah (verses 3-4) before they actually came to him (verse 5). Good News Translation avoids this problem by rendering this verse as “When Isaiah received King Hezekiah’s message” (see also the comments on Isa 37.3). Another possible rendering that avoids the problem is:
• After King Hezekiah’s messengers came to Isaiah and told him what the king had said….
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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