1These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles and to the priests, the prophets, and all the people whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon.
The Hebrew, Aramaic, and Greek that is typically translated as “elders” in English is translated in the DanishBibelen 2020 as folkets ledere or “leaders of the people.”
Martin Ehrensvärd, one of the translators, explains: “The term ‘elder’ turned out to pose a particularly thorny problem. In traditional bibles, you can find elders all of over the place and they never pose a problem for a translator, they are just always elders. But how to find a contemporary term for this semi-official, complex position? This may have been our longest-standing problem. A couple of times we thought we had the solution, and then implemented it throughout the texts, only to find out that it didn’t work. Like when we used city council or village council, depending on the context. In the end we felt that the texts didn’t work with such official terms, and throughout the years in the desert, these terms didn’t make much sense. Other suggestions were ‘the eldest and wisest’, ‘the respected citizens’, ‘the Israelites with a certain position in society’, ‘the elder council’ –- and let me point out that these terms sound better in Danish than in English (‘de fremtrædende borgere,’ ‘de mest fremtrædende israelitter,’ ‘alle israelitter med en vis position,’ ‘de ældste og de klogeste,’ ‘ældsterådet’). In the end we just said ‘leaders of the people.’ After a lot of hand-wringing, it turned out that we actually found a term that worked well. So, we had to give up conveying the fact that they were old, but the most important point is that they were community leaders.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )
The Germandas Buch translation by Roland Werner (publ. 2009-2022) translates likewise as “leader of the people” (Anführer des Volkes).
The term that is transliterated as “Nebuchadnezzar” in English is translated in American Sign Language with the signs for “king” and one signifying a wavy beard, referring to the common way of wearing a beard in Mesopotamia (see here ). (Source: Ruth Anna Spooner, Ron Lawer)
“Nebuchadnezzar” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting “idol in my image,” referring to Daniel 3:1. (Source: Steve Parkhurst)
The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)
Bratcher / Nida (1961) say this:
“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”
In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).
“The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”
For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:
Bau cha r (បូជាចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:
“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)
Following is a list of (back-) translations from other languages (click or tap for details):
Ayutla Mixtec: “one who talks as God’s representative”
Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)
In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)
“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)
In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)
“Prophet” in British Sign Language (source: Christian BSL, used with permission)
The expression These are the words of the letter which Jeremiah the prophet sent is rendered by Good News Translation as “I wrote a letter.” Translators in many languages will find this a useful model, although those who keep this in third person will have to say “Jeremiah the prophet wrote a letter.” The letter was probably written a few years after the beginning of the exile in 598 B.C. (2 Kgs 24.12-16; 2 Chr 36.10; Jer 24.1).
The elders, as the Revised Standard Version note indicates, represents the Septuagint rather than the standard Hebrew text (New American Bible “the remaining elders”). It is quite possible, as some scholars suggest, that some of the elders had either been executed or imprisoned because of the unrest stirred up by Jeremiah’s letter. It is also possible that the Hebrew word rendered “rest” may mean “foremost” or “leading,” as it does in Gen 49.3 (Revised Standard Version “pre-eminent”). Hebrew Old Testament Text Project, however, accepts the meaning “rest,” and suggests that this be followed in translation. Translators could say something like “the rest of the leaders of the people in exile” or “the remaining elders of the exiles.”
For priests see 1.1.
For prophets see 1.5.
Babylon is the nation (Good News Translation “Babylonia”), rather than the city.
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .
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