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). Likewise, in Toposa all the different bodies of water are all called by one term as well: nya-name̥ (source: Schröder 2026, p. 101).
In Malagasy culture, the sea is perceived as sacred because it was a path taken by the ancestors. That is why the Malagasy word for the “sea” is ranomasina, which literally means “the sacred water.” The word masina actually has two different meanings: “salted” and “sacred/holy.” Salt is used for the conservation of some foods, such as meat or fish, that are to be set aside for later use. In this sense, the Malagasy phrase for “Holy Spirit” has the literal meaning of “Salted Spirit.” (Source: Brigitte Rabarijaona in The Bible Translator 2022, p. 103ff.)
“Sea” (or: “ocean”) is translated in Tepeuxila Cuicatec as “water land” and in Xicotepec De Juárez Totonac as “very big lake.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
According to Anne Garber Kompaoré (in Le Sycomore 3/2009, p. 34ff. ), there are 4 ways to identify cardinal directions:
1. celestial bodies, especially the sun and certain stars
2. geographical landmarks, for example a mountain, sea, or river (depending on its position or the direction in which the water flows) etc.
3. climatic phenomena, such as the wind and the direction from which rain comes
4. bodily reference points, especially front, back, left, and right, in relation to celestial bodies or geographical landmarks
Following are examples of how these are practically implemented by various languages: (click or tap here to see the rest of this insight)
Celestial Bodies
East and west are often translated by the rising and the setting of the sun (note that the origin of English and other Indo-European languages is “dawn” for “east” and “evening” [i.e. sun-down] for “west”):
Maan: “where the sun comes up” and “where the sun goes down” (source: Don Slager)
Kankanaey: “from the coming-out of the sun “and “going-away of the sun” (source: Kankanaey back-translation)
Northern Emberá: “from where the sun comes up” and “from where the sun falls” (source: Charles Mortensen)
Ejamat “the side where the sun comes from” and “the side where it sets” (source: David Frank in this blog post )
Tzeltal: “where the sun pours-out” (west) (source: Reiling / Swellengrebel)
Northern Ngbandi: “the sun behind the chief’s house” (east — the chief lives traditionally at the eastern side of the village, therefore he does not get the sunlight into his eyes) and “under the sun” (west)
Northwestern Dinka: “earth behind” (east — the place behind the earth, i.e. the area where the sun rises)
Jula: “salt village” (north — because salt comes from the north, from the Sahara Desert) and “kola village” (south — since kola comes from the coastal region to the south) (source: Garber Kompaoré)
Matumbi: “toward the beach” (East) (the coast is in the eastern direction in Matumbi-speaking areas), “north” and “south” can be defined as above or below another place (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Acoli: “right” (of the local White Nile) (north) and “left” (of the White Nile) (south)
Zande: “interior (dry) land” (east); “place-inside-country” (north / south) — Zande, like a number of other languages, including Matengo and Hehe, traditionally only has three cardinal directions.
Belanda Bor: “lower place” (north) and “higher place” (south)
Turkana: “(up)stream” (north) and (down)stream (south)
Mono (DRC): “water place” (south) (source for this and five above: Mietzner / Pasch)
Climatic Phenomena
Shilluk: “opening westwind” (north) and “opening eastwind” (south)
Swahili used to have six directions. In reducing them to four, kusini and kaskazini which used to refer to south-west and north east respectively (the directions from where the two monsoons blow) have become the terms for “south” and north.” (source for this and one above: Mietzner / Pasch)
Bodily Reference Points
Nuer / Burun: “face” and “sun face” respectively (both: east)
Kalenjin: “eye sun” (east) (this and the one above indicate that the sun is “facing” the spectator from its position in the east:
Shilluk: doesn’t use a fixed position of the speaker, instead it has “eye sun morning” for east and “eye sun evening” for west
Mono (DRC): “foot-sun” (east — the start of the sun’s journey)
Burun: “sun leg” (west — the end of the sun’s journey)
Bari: “back” (north — when people are facing south, north is at their back) (source for this and above: Mietzner / Pasch)
Northern Emberá “the looking [left] hand” (north) and “the real [right] hand” (south) (source: Charles Mortensen)
Morelos Nahuatl: “from above” (north) and “from below” (south) (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
When all four directions are mentioned, translators tend to avoid listing the four, sometimes verbose terms, and chose solutions like “all directions” (such as in Maan or Manya (source: Don Slager). Yakan has “from the four corners of the earth” (source: Yakan back-translation) and Western Bukidnon Manobo “from the four directions here on the earth” (source: Western Bukidnon Manobo back-translation).
The Hebrew text that gives instructions where to place items in the tabernacle with the help of cardinal directions (north and south) had to be approached in the Bambam translation specific to spacial concepts of that culture. Phil Campbell explains: “There are no words in Bambam for north and south. In Exodus 26:35, God instructs that the table is to be placed on the north side and the lamp on the south side inside the tabernacle. The team wants to use right and left to tell where the lamp and table are located. In many languages we would say that the table is on the right and the lampstand is on the left based on the view of someone entering the tabernacle. However, that is not how Bambam people view it. They view the placement of things and rooms in a building according to the orientation of someone standing inside the building facing the front of the building. So that means the table is on the left side and the lampstand is on the right side.”
Following are a number of back-translations as well as a sample translation for translators of Joshua 19:26:
Kupsabiny: “Allammelech, Amad and Mishal. And on the western side it passed close by Carmel and Shihor-libnath.” (Source: Kupsabiny Back Translation)
Newari: “Allemmelek, Amad, Mishal. The western border reached from Carmel and up to Shihor-Libnath.” (Source: Newari Back Translation)
Hiligaynon: “Alamelec, Amad, and Mishal. The boundary of this land to the west reaches to Carmel and to Shihor Libnat,” (Source: Hiligaynon Back Translation)
English: “Allammelech, Amad, and Mishal. The western border started at Carmel Mountain and Shihor-Libnath.” (Source: Translation for Translators)
Revised Standard Version and Good News Translation follow the Masoretic text spelling of the places cited. In verse 28, instead of Masoretic text Ebron, Soggin, citing 1 Chronicles 6.74, prefers “Abdon”; so New English Bible, New American Bible, Bible de Jérusalem, Jerusalem Bible, and Hebrew Old Testament Text Project.
Sidon (Revised Standard Version “Sidon the Great”) in verse 28 and Tyre in verse 29 are the two important Phoenician cities on the Mediterranean.
In verse 29 the Masoretic text has “Mehebel” (which could be taken to mean “from Hebel”); the Septuagint favors Mahalab (so Revised Standard Version, Good News Translation and others); Hebrew Old Testament Text Project prefers to spell it “Mahlab”. It seems best to follow Revised Standard Version and Good News Translation spelling.
In verse 30, for Ummah of the Masoretic text, the Septuagint has “Acco” (see Judges 1.31), which is modern Acre; Bible de Jérusalem, Jerusalem Bible, New English Bible, and Hebrew Old Testament Text Project prefer to follow the Septuagint. A translator should feel free to follow the Septuagint here.
Since some of the cities in verses 25-30 are mentioned in geographical relationship to other cities, the passage may be translated similarly to the first proposal for verses 18-23.
It is possible to translate verses 30-31 as a unit, and a proposal for doing so is given below. But first, it should be noted that Good News Translation once again fails to identify the place-names as cities, and this causes confusion, since Zebulun (verse 27) represents a tribe, not a city. To help with this difficulty, verses 25 and 27 may be translated:
• 25 The southern border of its territory led westward from the city of Helkath to…. 27 The eastern border went north from the city of Helkath to the city of Bethdagon. It touched the territory of the tribe of Zebulun …
The last part of verse 29 and all of verses 30-31 may be translated, “It included Mahalab, Achzib, 30-31 Ummah, Aphek, and Rehob, a total of twenty-two cities, along with the towns around them. This entire region was given to the tribe of Asher.”
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 .
Allammelech, Amad, and Mishal: The location of these towns is not certain.
Here are some other ways to translate this part of the verse:
Allammelech town and Amad town and Mishal town -or-
and the towns of Allammelech, Amad, and Mishal
19:26b
On the west the border touched Carmel: The clause On the west the border touched Carmel indicates that the clan of Asher’s land extended to the Mount Carmel Range in the southwest. The Mount Carmel range extends to the Mediterranean Sea south of the land that the clan of Asher received. The western border of Asher’s land ran along the Mediterranean Sea. However, the text does not describe all the western border. Here it mentions the southern point of the western border. In the next verse it describes the border as it ran southeast to the land that belonged to the clan of Zebulun.
and Shihor-libnath: The location of Shihor-libnath is unknown. It is not certain whether this name refers to a wadi or a town. If the grammar of your language demands a label then it is recommended that you call it a town.
Here are some other ways to translate this part of the verse:
In the ⌊south⌋ west the border extended to Mount Carmel and Shihor-libnath ⌊town⌋ -or-
The western border started ⌊in the south⌋ at Carmel Mountain and Shihor-libnath (Translation for Translators)
Leave a Reply
You must be logged in to post a comment.