sheep

“Sheep are known throughout most of the world, even though, as in Central Africa, they are a far cry from the fleecy wool-producing animals of colder climates. Where such animals are known, even by seemingly strange names, e.g. ‘cotton deer’ (Yucateco) or ‘woolly goat’ (Inupiaq), such names should be used. In some instances, one may wish to borrow a name and use a classifier, e.g. ‘an animal called sheep’. In still other instances translators have used ‘animal which produces wool’, for though people are not acquainted with the animals they are familiar with wool.” (Source: Bratcher / Nida)

In Dëne Súline, it is usually translated as “an evil little caribou.” To avoid the negative connotation, a loan word from the neighboring South Slavey was used. (Source: NCAM, p. 70)

Note that the often-alleged Inuktitut translation of “sheep” with “seal” is an urban myth (source Nida 1947, p. 136).

See also lamb.

Judah, Judea

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)


“Judah” and “Judea” in Spanish Sign Language, source: Sociedad Bíblica de España

See also Judah.

Jerusalem

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:


“Jerusalem” in French Sign Language (source: La Bible en langue des signes française )

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)

Translation commentary on Judith 11:19

I will lead you through the middle of Judea, till you come to Jerusalem: The interpretive question here is whether Judith is offering Holofernes her knowledge of Judean geography (“I will guide you through the central part of the land of Judea to Jerusalem”) or whether she means “I will lead you straight through Judah to Jerusalem.” Since Judith is offering Holofernes her services as a prophet rather than as a guide, the latter interpretation is probably better.

I will set your throne in the midst of it: Good News Translation‘s “I will crown you king” cannot be called wrong, but it is problematic in three ways:

(1) The Greek text does not really say that Holofernes is going to become king.
(2) It implies that Judith will play a formal and public role in the installation of the king.
(3) Nothing is said about a crown, which is an anachronism.

The Greek says “I will set up your chariot,” or more specifically, “I will set up the floorboard of your chariot.” The floorboard of a chariot could be used as a place to sit by facing the rear. It could be used as a seat of authority (New American Bible “your judgment seat”). Several manuscripts read “throne” (New English Bible; New Jerusalem Bible “I will enthrone you”). This is surely an interpretation rather than the original text, but it is probably a correct interpretation. Judith does seem to be offering Holofernes kingship, as Good News Translation says. Further, Judith may well be portraying herself as one who, like Elijah, could choose and install kings. Of course we know Judith is lying here—she has no intention of doing this even if she could—but the idea of having an Israelite prophet install him as king would appeal to the general’s vanity. The problem becomes how to express it; one should avoid “crown.” I will set your throne is not bad, if the reader will not imagine Judith moving furniture around. One may also render it “I will publicly make you king [or, high chief], right there in the middle of the city!” Notice that Judith never mentions Nebuchadnezzar. It is Holofernes that she will make king, not Nebuchadnezzar.

You will lead them like sheep that have no shepherd, and not a dog will so much as open its mouth to growl at you: In using the images of sheep without a shepherd and the dogs not growling, Judith is using pictures from the Scriptures. The significance of them would be caught by the audience, but not by Holofernes. It is as if this scene were being presented on the stage, and when Judith speaks these words to Holofernes, she turns and winks at the audience. The image of sheep without a shepherd is found in Num 27.17 and 1 Kgs 22.17. It refers to people without a leader. In the latter passage the people are leaderless because the king has been killed. Judith is implying by this image, “You will lead them, all right—like any other dead king leads.” She is hinting at Holofernes’ own death. Holofernes would not hear this, of course. He hears only the promise of victory. This means that New Revised Standard Version‘s translation “drive them” or Good News Translation‘s “scatter the people” is more fitting than lead them.

The image of the dog derives from Exo 11.7. This passage gives a description of the morning after the Passover, when all the Egyptians lay dead, but the Israelites are so safe that not even a dog would growl at them. An alternative translation model for these two images is “You will drive [or, scatter] the people of Jerusalem [along] as if they were sheep that have no leader, and not even a dog will growl at you.”

For this has been told me, by my foreknowledge …: The connector For is not needed here. The sentence is a statement claiming that she was told these things beforehand by God. Good News Translation says what has to be said effectively and economically: “God has revealed these things to me in advance and has sent me to report them to you.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Judith. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here.