16The descendants of Hobab the Kenite, Moses’s father-in-law, went up with the people of Judah from the city of palms into the wilderness of Judah, which lies in the Negeb near Arad. Then they went and settled with the Amalekites.
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
Yakan: “the lonely place” (source: Yakan Back Translation)
Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place,” in Tagbanwa (source: Tagbanwa Back Translation).
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, the Jarai and the Adamawa Fulfulde translation both use the exclusive pronoun, excluding Jephthah. The Adamawa Fulfulde translation also uses the inclusive pronoun, including everyone.
The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
More than forty types of date palm (Phoenix dactylifera) are found in dry tropical countries all the way from the Canary Islands, across Africa to India. They probably originated in the Middle East, where they are still found in abundance. In Leviticus 23:40 we read that the branches of date palms were to be used for the Festival of Shelters, and in John 12:13 people welcomed Jesus with date palm leaves. In the latter case there is a legitimate question of where they got the leaves, since Jerusalem is rather too high and cold for date palms. But the same could be asked about the prophetess Deborah’s palm (Judges 4:5), which was located between Ramah and Bethel, scarcely lower than Jerusalem. Jericho was known as the “city of palm trees” (temarim in Hebrew). Date fruits were eaten fresh or dried and pressed into “cakes,” and they were sometimes made into a drink. It is possible that in Deuteronomy 8:8 the Hebrew word devash that we normally take as “honey” refers to a syrup made from dates. The leaves were and are used for mats, baskets, fences, and roofs. Date palms are now cultivated intensively in the Jordan and Aravah valleys, around the Dead Sea, and on the coastal plain of Israel. The word “date” entered English from Latin dactylus via Old Frenchdatil. Latin got it from Greek daktylos, meaning “finger.”
The date palm typically grows to a height of 10-20 meters (33-66 feet) and has a cluster of immense leaves at the top. Each year, old leaves wither and droop, and people who own palms cut the old branches off. The tightly packed bunch of immature leaves is called lulav in Hebrew. Date palms start bearing fruit at around five to eight years of age. The sweet fruits, a little smaller than a human thumb, grow in large bunches. Inside the soft fruit is a very hard seed about 2.5 centimeters (1 inch) long. Date palm trees are either male or female, and there are places where the trees of one sex grow but no fruit is seen, because they lack pollination. Farmers prefer to propagate them by cultivating the suckers that grow at the base of the tree, rather than from seeds, which would produce too many male trees. The fruit appears on the female tree in the summer (June-August).
In Song of Songs 7:7 we find the palm used as a symbol of elegance and grace. In Psalm 92:12–14 we are told that the righteous will flourish like the palm tree, but Job 15:32 says the wicked will wither like a dry palm branch. In 1 Maccabees 13:37 the palm branch is a symbol of peace, but in 1 Maccabees 13:51 it is a symbol of victory (so also John 12.13; Rev 7.9; 2 Macc 10.7).
Translators living along the West African coast often substitute the oil palm or the coconut palm for the date palm, which is found normally in desert areas. Others are familiar with the fan palm (Borassus, “ruhn palm”) but they should note that the shape of the leaf of the fan palm is quite different from that of the date palm. I am not aware of a non-European language that has a generic word for palm. Since the function of palm branches in the Festival of Shelters is to build rough shelters, the type of palm tree does not make a lot of difference. The same is true for references where the image of the palm is used as a decoration, as in the description of the Temple (see 1 Kings 6:29 et al.). In cases where the fruit is mentioned, a transliteration is recommended, either from the Hebrew word tamar or from a major language.
In locations where oil and coconut palm trees are found, but no date palms, the oil palm is to be preferred. In places where no palms are found, it is still possible that the date fruit is found in markets, particularly in Muslim-dominated areas, where it may be a popular item for breaking the fast during Ramadan. In northern Nigeria, a dwarf species of date palm (Phoenix reclinata) grows in ravines and bears small edible fruits much like the big palm. At least one translation there (Berom) makes use of the local name.
It would seem then that if the date palm is not known at all, the options here are:
1. use the word for oil or coconut palm (and consider writing a footnote that indicates that the Hebrew words tamar and tomer and the Greek word phoinix refer to a similar tree that has a quite different fruit);
2. transliterate from Hebrew (tomera, tamara) and Greek (fonis, fowinik);
3. transliterate from a major language, for example, nakhal/temer (Arabic), dattier (French), datil/palmera (Spanish), mtende (Swahili), khajoor (खजूर) (Hindi), and hǎizǎo (海枣 / 海棗) (Chinese);
4. use a generic phrase appropriate to the context, for example, “beautiful tree.”
In Chichewa, gwalanga, the word for the local fan palm is used for translation. In rural areas people use the leaves for vegetables. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Following are a number of back-translations as well as a sample translation for translators of Judges 1:16:
Kupsabiny: “Then/Later, the people from the clan of Kenites who hailed from the father-in-law of Moses got up. (They) went with the clan of Judah from the city of palms, and that one is/was the city of Jericho. (They) went to the wilderness of Judah which is in Negev where it is near Arad. Those people went to stay with the people of that country/area.” (Source: Kupsabiny Back Translation)
Newari: “The Kenites, descendants of Moses’ father-in-law, went with the people of Judah from the city of Palm trees, into the desert of Judah which was situated south of Arad, [and] they stayed with the people there.” (Source: Newari Back Translation)
Hiligaynon: “When the descendants of Juda left the town of Jerico, the Kenhanon who were the descendants of the father-in-law of Moses went-with them, going-towards the desolate-place of Juda. They lived/dwelled together-with the people there, near the town of Arad in Negev.” (Source: Hiligaynon Back Translation)
English: “The people of the Ken people-group who were descendants of Moses’ father-in-law left Jericho, which was called ‘The City of Palm Trees’. They went with some of the men of Judah to live with them in the southern desert area, near Arad city.” (Source: Translation for Translators)
American Sign Language also uses the sign depicting the horns but also has a number of alternative signs (see here ).
In French Sign Language, a similar sign is used, but it is interpreted as “radiance” (see below) and it culminates in a sign for “10,” signifying the 10 commandments:
The horns that are visible in Michelangelo’s statue are based on a passage in the Latin Vulgate translation (and many Catholic Bible translations that were translated through the 1950ies with that version as the source text). Jerome, the translator, had worked from a Hebrew text without the niqquds, the diacritical marks that signify the vowels in Hebrew and had interpreted the term קרו (k-r-n) in Exodus 34:29 as קֶ֫רֶן — keren “horned,” rather than קָרַו — karan “radiance” (describing the radiance of Moses’ head as he descends from Mount Sinai).
In Swiss-German Sign Language it is translated with a sign depicting holding a staff. This refers to a number of times where Moses’s staff is used in the context of miracles, including the parting of the sea (see Exodus 14:16), striking of the rock for water (see Exodus 17:5 and following), or the battle with Amalek (see Exodus 17:9 and following).
In Vietnamese (Hanoi) Sign Language it is translated with the sign that depicts the eye make up he would have worn as the adopted son of an Egyptian princess. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Moses” in Vietnamese Sign Language, source: SooSL
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, natte (なって) or “become” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Though seemingly straightforward, this verse poses several problems for translators. First, the rendering by Revised Standard Version of the initial Hebrew waw conjunction as And is questionable, since this verse does not seem directly linked to what precedes. Most versions do not translate this conjunction. However, NET Bible‘s “Now” seems appropriate to introduce this new material.
The descendants of the Kenite, Moses’ father-in-law describes people related through marriage to Moses. Though the descendants of the Kenite is literally “the sons/children of [the] Kenite,” no personal name is given here. However, in other parts of Scripture (Exo 3.1; Num 10.29), Moses’ father-in-law, a Midianite priest, is presented by two different names: Jethro or Hobab. The Kenites are a clan or tribe of people who lived in the desert south of Israel. The LORD had promised the Israelites that the land of the Kenites would become part of the Promised Land, to be inherited by the people of Israel (Gen 15.19). According to Hebrew Old Testament Text Project, two translations are possible here; first, “the descendants of the Kenite [who was] Moses’ father-in-law,” and second, “the Kenites [who descended] from Moses’ father-in-law.”
The expression Moses’ father-in-law causes other problems for translators and interpreters. Revised Standard Version follows the Masoretic Text, which has the Hebrew word chothen, meaning “father-in-law.” But some manuscripts of the ver Septuagintver* read “brother-in-law.” However, Hebrew Old Testament Text Project does not support this reading. To avoid this problem we might say “The Kenite clan, in-laws of Moses” or “The Kenites, of which Moses was the in-law.” Translators will have to decide which interpretation to follow, and if they so desire, put the alternative in a footnote. Most English versions are similar to Revised Standard Version, translating “father-in-law.”
Went up with the people of Judah: In verse 1.1 the Hebrew verb for “go up” means “fight against,” but in this context went up seems to refer to some kind of group migration. Indeed if, as most believe, the city of palms is Jericho, the people would be leaving a lower area for the higher Negeb region. Some see rather the verb as meaning “get up and leave,” as in Contemporary English Version‘s “left.” For the people of Judah (literally “the sons/children of Judah”), see verse 1.8.
From the city of palms: From means this was their point of departure. The city of palms is a descriptive name for Jericho, a well-known town slightly northeast of Jerusalem and east of the Judean hills in the Jordan Valley. In biblical times anyone hearing or reading the phrase “the city of palms” would know immediately what this expression was referring to (see verse 2 Chr 28.15). For modern-day readers, it may be better to include at least the known name. Good News Translation, for example, says “from Jericho, the city of palm trees.” Palm trees are fairly well known the world over. The reference here is to date palms, which grew even in desert regions near oases. If date palms are not known, a general word for palm tree may be used. Note, however, that these palms were not the kind that bears coconuts.
Into the wilderness of Judah: Even though the word into does not occur in Hebrew, this word gives the direction of the migration. Some languages will have to expand here by saying “and they went [or, traveled] to….” The Hebrew word for wilderness (midbar) refers to a desert, that is, a dry, sandy region with very little vegetation. Within the tribal territory of Judah to the south, there were large expanses of desert. Due to lack of water and vegetation, these areas were rarely inhabited. However, during some times in the year, there was rainfall, and grass could grow and flocks could graze there. This is not the same wilderness where Jesus was tempted, which was farther to the north. However, the term used in the New Testament may be used here, if it fits this context. Good News Translation says “barren country.” The reference to the wilderness of Judah is from the perspective of a later time, since this land did not yet belong to Judah.
Which lies in the Negeb near Arad: The Hebrew text has “which [is] in Negeb of Arad.” For Negeb see verse 1.9. Arad was a city located in the southern region of Palestine. It was almost directly south of Hebron and a little northeast of Beersheba. Contemporary English Version offers a good model, saying “near Arad in the Southern Desert of Judah.”
And they went and settled with the people: This clause, introduced by the Hebrew waw conjunction, can be seen as a kind of summary statement. Though the Hebrew has a singular “and he went and settled…,” Revised Standard Version and most other versions use the plural pronoun they. Went translates the simple Hebrew verb for “go,” while settled renders a verb meaning “sit,” “dwell,” “inhabit,” or “settle” (more or less permanently). See verse 1.9. However, many languages omit went here as it repeats information. The verbs might also be combined to say “went to settle.” With the people (similarly New International Version, New Jewish Publication Society’s Tanakh) renders the Masoretic Text, but many versions, including New Revised Standard Version, Good News Translation, Contemporary English Version, Revised English Bible and New American Bible, have decided to follow some manuscripts of the ver Septuagintver*, which says “with the Amalekites.” In fact, the beginning of the Hebrew words for people and “Amalek” are identical. Also the southern area described here was the traditional homeland of the Amalekite people (see Exo 17.8-16). Translators may follow either reading, but if the Septuagint is followed, it is good to mark the Hebrew in a footnote (see second model below).
Models for the translation of this verse are:
• The descendants of Moses’ father-in-law, the Kenites, joined together with the people of Judah and left the town of Jericho. They headed south to the desert near Arad in the wilderness of Judah and settled with the people there.
• The Kenites, in-laws of Moses,* joined with the people of Judah and went south from Jericho, the Town of Palm Trees, and settled in the southern desert, near the town of Arad among the Amalekites.*
* Some think this is a reference to the father-in-law of Moses, while others think it refers to his brother-in-law.
* This follows some manuscripts of the Septuagint. The Hebrew says “with the people.”
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .
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