land of Zebulun and the land of Naphtali . . .

For the phrase “land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who lived in a land of deep darkness — on them light has shined,” see Matthew 4:15 and Matthew 4:16.

complete verse (Isaiah 9:1)

Following are a number of back-translations as well as a sample translation for translators of Isaiah 9:1:

  • Kupsabiny: “But those people will not always suffer being in the dark. Long ago the land of Zebulun and that of Naphtali where foreigners live were despised. But in the coming days, that land in the middle/between the Mediterranean sea and the river Jordan will be honored.” (Source: Kupsabiny Back Translation)
  • Newari: “But that darkness will not remain those who were in trouble. First he humbled the lands of the tribes of Zebulun and Naphtali, but later he will honor the place where the non-Jews settle in Galilee between the Sea and Jordan.” (Source: Newari Back Translation)
  • Hiligaynon: “But a time will-come that the darkness in that land which is in hardship will- now -disappear. In time-past, the LORD put-to-shame the land of Zebulun and Naftali, but later-on, he will-give-honor to these places which are the way going to the sea and there on the other-side of Jordan River. These places are part of Galilea where the non-Jews lived.” (Source: Hiligaynon Back Translation)
  • English: “However, those in Judah who have been distressed/worried will not continue to suffer. Previously, Yahweh humbled the people in the land where the tribes of Zebulun and Naphtali live. But in the future he will honor the people who live in that Galilee region, along the road between the Jordan River and the Mediterranean Sea, where many foreigners live.” (Source: Translation for Translators)

Jordan

The Hebrew, Greek and Ge’ez that is translated as “Jordan” means “descending (rapidly),” “flowing down.” (Source: Cornwall / Smith 1997 )

In Hungarian Sign Language it is translated with the sign for the river bordering Jordan and Israel, along with the general sign for river. (Source: Jenjelvi Biblia and HSL Bible Translation Group)


“Jordan river” in Hungarian Sign Language (source )

Learn more on Bible Odyssey: Jordan River .

king

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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:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • 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.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

sea / lake

The various Greek, Aramaic, Ge’ez, and Latin and Hebrew terms that are translated as “sea,” “ocean,” or “lake” in English are all translated in Chichewa with one term: nyanja. Malawi, where Chichewa is spoken, has a lot of lakes but does not share a border with the ocean. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

Translation commentary on Isaiah 9:1

Our recommendation is that the opening sentence of 9.1 be viewed as part of this section. The rest of the verse begins the next section. Both Revised Standard Version and New Revised Standard Version begin a new section here, but not Good News Translation. Whether 9.1a ends this section or begins the next one makes a difference in interpreting it, as you can see when comparing Revised Standard Version with Good News Translation.

But there will be no gloom for her that was in anguish: For Revised Standard Version a transition takes place with this sentence. It carries a promise of better things to come to those who were suffering previously. However, identifying these people is a problem. We cannot tell whether the promise of hope is for all or for some of those mentioned in verse 22, or for some other person or group. If this section ends with 8.22, and 9.1 introduces the following section, then the promise refers to the family of David and the other people of Judah. In Revised Standard Version this sentence introduces the contrast between the time of “darkness” (8.22) and the vision of “a great light” (9.2). Other versions besides Revised Standard Version/New Revised Standard Version that read this sentence positively are Contemporary English Version and New International Version. New International Version has “Nevertheless, there will be no more gloom for those who were in distress,” which links up with the following passage.

Many versions, however, interpret this sentence negatively, continuing the thought of 8.21-22 (for example, Good News Translation, New Jerusalem Bible, Bible en français courant, Die Bibel im heutigen Deutsch). Die Bibel im heutigen Deutsch has “Who is caught in such a night will be unable to escape from it.” New Jerusalem Bible uses a negative rhetorical question: “For is not everything dark as night for a country in distress?” The negative interpretation arises from a different understanding of the Hebrew participle muʿaf, which Revised Standard Version renders there will be … gloom. It takes the root of this participle to mean “fly/escape” rather than “be dark/gloomy.” This sentence is literally “But there will be no gloom for those in distress” (so Revised Standard Version) or “There will be no escape for those in distress” (so Good News Translation). Translators who begin a new section after 9.1a will probably choose the negative interpretation, so that this sentence is not contradictory and left without any context at the end of two verses speaking of gloom. If this is done, the Hebrew particle ki at the beginning of this verse should be treated as an emphatic marker (so Good News Translation) or a logical connector (New Jerusalem Bible “For”).

Translators will need to decide which interpretation to follow. If they choose the positive interpretation, they should make a section break at the end of 8.22. If they choose the negative one, the break should come after 9.1a. Two translation examples are given for each interpretation with the positive ones first:

• But there is no gloom for the oppressed.

• But those who were anguished will no longer be in gloom.

• Those who are caught in this gloom will be unable to escape from it.

• They will be unable to escape from that gloomy darkness.

A completely new thought is introduced with the words In the former time, which is balanced with in the latter time. It is an appropriate marker of a new section (see also the discussion at the end of the previous section).

In the former time he brought into contempt the land of Zebulun and the land of Naphtali: The place names Zebulun and Naphtali do not occur elsewhere in this book. Translators should consult a map and note that these two tribal regions are in the northern part of Israel. Here they represent the northern kingdom of Israel as a whole.

The phrase In the former time is a general reference to some earlier time. Since it is contrasted with some future time, it may be rendered “In the past” or “Once” (see Good News Translation). The subject pronoun he can be understood in various ways. For Revised Standard Version it probably refers to God. Bible en français courant spells it out by saying “the Lord.” Some commentators, however, see the subject here as an impersonal one. Good News Translation reflects this by using a passive verb (also Revised English Bible). Translators probably should make it explicit that the pronoun he refers to God. Brought into contempt means the Israelites were being despised and treated badly. Good News Translation says “disgraced,” while New International Version has “humbled.”

But in the latter time he will make glorious … marks a contrast. In the future there will be a change. The three places mentioned in the remainder of the sentence will be honored and treated with respect. For Revised Standard Version and Bible en français courant the subject pronoun he refers again to God, while Revised English Bible retains an impersonal view by using a passive verb. Good News Translation joins New Jerusalem Bible in regarding “the future” as subject. All these options are valid. The Hebrew verb rendered make glorious comes from a root meaning “be heavy,” and this has given rise to a suggestion that it should be rendered “treated harshly.” According to this rendering, God came down heavily against them. This view has some scholarly support, but it also requires that In the former time and in the latter time be understood as meaning “From first to last” or “Throughout.” There would be no contrast; brought into contempt and make glorious would imply the same thing. However, the more traditional view should probably be followed since the two time periods here are used to make important contrasts in other parts of the book (see, for example, 41.22; 42.9; 43.9, 18; 65.7, 16). For make glorious, New Jerusalem Bible has “glorify,” while Bible en français courant says “give honor.”

The way of the sea, the land beyond the Jordan, and Galilee of the nations are also in the northern part of Israel, and like Zebulun and Naphtali, they represent the northern kingdom as a whole. The phrase the way of the sea may be another name for the region named Dor on the coast of the Mediterranean Sea, or it may refer to a major international highway along the coast (see Bible en français courant below). It may be rendered “the land [or, road] near the sea.” The land beyond Jordan is a general term for the region also known as Gilead. It may be translated “the land east of the Jordan River” (see Bible en français courant below). Galilee of the nations may refer to Megiddo, the city that guarded the pass through the Carmel mountain range on the southern edge of the Jezreel Plain in central Israel. Otherwise it may be an expression for all of Galilee (see Good News Translation), which was under Assyrian control at that time. All the regions mentioned here were within the boundaries of the Assyrian Empire, which had expanded into Israel. Of the nations refers to the foreigners who lived there (see Good News Translation). If translators wish to give specific geographical locations for these territories, Good News Translation provides a good model.

Bible en français courant translates the whole verse as follows: “In times past, the Lord has brought dishonor to the region of Zebulun and to that of Naphtali. But in the future, he will give honor to the road that runs along the sea, to the country on the eastern side of the Jordan, and to Galilee, the district of foreigners.” Readers may have some difficulty seeing the significance of this verse’s message unless it is clear that the names in this verse all refer to the northern kingdom of Israel. Whether this can be done simply in the text or whether it requires a footnote is a decision translators will have to make. A model that does this in the text is:

• In the past he [God] brought dishonor on the tribal lands of Zebulun and Naphtali in Israel, but in the future he will honor Israel, its regions of Dor, Gilead and Megiddo.

A footnote could be added to give the literal text. If a study Bible is being prepared, it could provide a small map at this point. Another translation example is:

• In the past, the land of the tribes of Zebulun and Naphtali was disgraced, but in the future honor will come to this region. It will come to the coast of the sea all the way to the land on the other side of the Jordan, including Galilee, where foreigners live.

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 .