king

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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:

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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 If the headman failed consistently in raids, he was superceded by a better warrior.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).

Translation commentary on Joshua 10:6

The Gibeonites immediately send a call for help to Joshua at the Israelite camp at Gilgal. The Hebrew text of this verse is quite wordy. Do not abandon translates the Hebrew idiomatic expression “Do not relax your hand” (Revised Standard Version). Sir represents the relationship expressed by the Hebrew “your servants.” The language is designed to remind Joshua of the treaty between them; as his subjects they are entitled to his protection from their enemies. The idea may also be expressed, “We are your subjects! Please do not abandon us!” Or, “We have surrendered ourselves to you and placed ourselves under your protection! Do not abandon us!”

In the Hebrew text there are also two synonymous verbs, which Good News Translation translates help and save. In some languages these will be better rendered as a single verb.

Quoted with permission from Bratcher, Robert G. and Newman, Barclay M. A Handbook on Joshua. (UBS Helps for Translators). New York: UBS, 1983. For this and other handbooks for translators see here .

SIL Translator’s Notes on Joshua 10:6

Paragraph 10:6–11

The Israelites defended the Gibeonites against their enemies.

10:6a

Then: The Hebrew word that the Berean Standard Bible translates as Then introduces the next event in the storyline. Introduce this next event in a natural way in your language.

the men of Gibeon: The phrase the men of Gibeon refers to an indefinite number of people. Probably these men were some of the Gibeonite leaders.

sent word to Joshua: The clause sent word to Joshua indicates that the Gibeonites sent messengers to Joshua to ask him for his help.

Here are some other ways to translate this phrase:

sent this message to Joshua (NET Bible)
-or-
sent messengers to Joshua (New Living Translation (2004))

in the camp at Gilgal: The phrase the camp at Gilgal refers to the same camping place where the Israelites were staying. Gilgal was where the Gibeonites first met with the Israelites (9:6).

10:6b

In Hebrew this clause begins with the word translated literally as “saying.” It may be more natural in some languages to begin a new sentence here. In this case, the word “saying” may be translated as:

They said
-or-
They begged
-or-
They pleaded

Use words that show the urgency of their request.

Do not abandon your servants: The Hebrew clause that the Berean Standard Bible translates as Do not abandon is a Hebrew idiom. It could be more literally translated “do not let your hand drop.” This idiom indicates that the Gibeonites asked Joshua to protect them from the Amorite kings and their armies. They expected the Israelites to help them because of the peace treaty that they had made with them.

your servants: The phrase your servants is used by the Gibeonites to show their respect for Joshua and the Israelites. Many languages have pronouns or nouns that are used when speaking to superiors. Use whatever is most natural in your language to express this relationship.

10:6c

Come: In Hebrew, the word Come is more literally “come up”. The town of Gibeon was higher than the Israelites’ camp at Gilgal. If your language keeps track of elevation, this would be a place to imply going up a steep hill/mountain.

quickly: The word quickly indicates the urgency of the Gibeonites’ request. They are in danger and want Joshua and the Israelite army to come at once to fight with them against the Amorite armies.

and save us! Help us: The two verbs save and Help are very similar in meaning. The Hebrew text uses two verbs with similar meanings to emphasize the urgency of the request. It may be more natural in some languages to express this meaning using one verb and some other means of showing emphasis.

10:6d

because: The Hebrew word that the Berean Standard Bible translates as because introduces the reason for the Gibeonites’ request.

all the kings of the Amorites from the hill country: The Gibeonites referred to the five kings that are mentioned in 10:3. There may also have been other kings of smaller towns in the hill country, as 10:28–39 suggests. In addition, the Gibeonites may have exaggerated the facts because they were afraid.

have joined forces against us: The clause joined forces against us indicates that the Amorite kings with their armies were preparing to attack the Gibeonites.

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