23But his wife said to him, “If the Lord had meant to kill us, he would not have accepted a burnt offering and a grain offering at our hands or shown us all these things or announced to us such things as these.”
The Hebrew olah (עֹלָה) originally means “that which goes up (in smoke).” English Bibles often translates it as “burnt-offering” or “whole burnt-offering,” focusing on the aspect of the complete burning of the offering.
The GreekSeptuagint and the LatinVulgate Bibles translate it as holokautōma / holocautōsis (ὁλοκαύτωμα / ὁλοκαύτωσις) and holocaustum, respectively, meaning “wholly burnt.” While a form of this term is widely used in many Romance languages (Spanish: holocaustos, French: holocaustes, Italian: olocausti, Portuguese: holocaustos) and originally also in the Catholic tradition of English Bible translations, it is largely not used in English anymore today (the preface of the revised edition of the Catholic New American Bible of 2011: “There have been changes in vocabulary; for example, the term ‘holocaust’ is now normally reserved for the sacrilegious attempt to destroy the Jewish people by the Third Reich.”)
Since translation into Georgian was traditionally done on the basis of the Greek Septuagint, a transliteration of holokautōma was used as well, which was changed to a translation with the meaning of “burnt offering” when the Old Testament was retranslated in the 1980’s on the basis of the Hebrew text.
In the Koongo (Ki-manianga) translation by the Alliance Biblique de la R.D. Congo (publ. in 2015) olah is translated as “kill and offer sacrifice” (source: Anicet Bassilua) and in Elhomwe as “fire offering.” (Source: project-specific translation notes in Paratext)
The English translation of Everett Fox uses offering-up (similarly, the German translation by Buber-Rosenzweig has Darhöhung and the French translation by Chouraqui montée).
The Hebrew that is translated as “offering” in English is translated in Venda as nduvho. J. A. van Rooy (in The Bible Translator 1974, p. 439ff. ) explains: “It is derived from the verb u luvha (‘to pay homage to; to acknowledge the superiority of; at the same time usually asking for a favour’). It is sometimes used as a synonym for ‘asking something from a chief. The noun nduvho means ‘a gift of allegiance,’ which corresponds closely with minchah (מִנְחָה) as ‘offering of allegiance.’ This term nduvho has in it the elements of subjugation, of reciprocity (asking for a favor), of being taken up into the same community as the chief in allegiance to him. Only the element of expiation is missing.”
In Northern Emberá, it is translated as “given to God freely.” (Source: Loewen 1980, p. 108)
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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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The Hebrew, Aramaic and Greek that is translated as “show (your will)” or “explain” or similar in English is translated in the Shinkaiyaku Bible as o-shimeshi (お示し), combining “show” (shimeshi) with the respectful prefix o-.
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 inclusive pronoun, including everyone.
The Hebrew and Greek that is typically translated as “grain offering” is translated in Tatar as “bread gift,” in the ItalianTraduzione interconfessionale in lingua corrente (2014) as offerta di vegetali (“vegetable offering”), in the FrenchParole de Vie (2000) as un produit de la terre (“a product of the earth”) and in German as Speiseopfer (“food offering”). (Source: Lénart de Regt in The Bible Translator 2017, p. 131ff. )
Following are a number of back-translations as well as a sample translation for translators of Judges 13:23:
Kupsabiny: “His wife replied to (him), ‘If God had wanted to kill us, he would not have accepted that sacrifice we burned. And again those amazing things would not have happened.’” (Source: Kupsabiny Back Translation)
Newari: “But his wife said to him — "If the LORD had intended to kill us, he would not have accepted the burnt offering and grain sacrifice from our hand. Then he would not have shown us such things, and told us all [these] things at that time."” (Source: Newari Back Translation)
Hiligaynon: “But his wife replied, ‘If God wanted to-kill us (excl.), he would- not -have accepted our (excl.) offerings. He also would not have-shown to us (excl.) that miracle or told us (excl.) about the child.’” (Source: Hiligaynon Back Translation)
English: “But his wife said, ‘No, we will not die, because if Yahweh intended to kill us, he would not have accepted the burned offering and the grain offering. And he would not have appeared to us and told us the wonderful thing that would happen to us, and he would not have performed this miracle.’” (Source: Translation for Translators)
Click or tap here to see the rest of this insight.
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
The concept of “receiving (glory / instruction” (also: “accept” or “suffer” is translated in the Shinkaiyaku Bible as o-uke (お受け), combining “receive” (uke) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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