leprosy, leprous

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The Greek and Hebrew terms that are often translated as “leprosy (or: defiling/skin disease)” or “leprous (person)” in English is translated in Mairasi as “the bad sickness,” since “leprosy is very common in the Mairasi area” (source: Enggavoter 2004).

Following are various other translations:

  • Shilluk: “disease of animals”
  • San Mateo Del Mar Huave: “devil sore” (this and the above are indigenous expressions)
  • Inupiaq: “decaying sores”
  • Kaqchikel: “skin-rotting disease” (source for this and three above: Eugene Nida in The Bible Translator 1960, p. 34f. )
  • Noongar: “bad skin disease” (source: Warda-Kwabba Luke-Ang)
  • Usila Chinantec “sickness like mal de pinta” (a skin disease involving discoloration by loss of pigment) (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
  • Hiligaynon: “dangerous skin disease” (source: Hiligaynon Back Translation)
  • Kankanaey: “fearful skin disease” (source: Kankanaey Back Translation)
  • Tenango Otomi: “terrible rotting” (source: Tenango Otomi Back Translation)
  • Newari: “infectious skin disease” (source: Newari Back Translation)

Targumim (or: Targums) are translations of the Hebrew Bible into Aramaic. They were translated and used when Jewish congregations increasingly could not understand the biblical Hebrew anymore. Targum Onqelos (also: Onkelos) is the name of the Aramaic translation of the Torah (the first five books of the Hebrew Bible) probably composed in Israel/Palestine in the 1st or 2nd century CE and later edited in Babylon in the 4th or 5th century, making it reflect Jewish Babylonian Aramaic. It is the most famous Aramaic translation and was widely used throughout the Jewish communities. In Leviticus 13 and 14 it translates tzaraat as a “quarantining affliction” — focusing “on what occurs to individuals after they suffer the affliction; the person is isolated from the community.” (Source: Israel Drazin in this article ). Similarly, the English Jewish Orthodox ArtScroll Tanach translation (publ. 2011) transliterates it as tzaraat affliction.

See also stricken and leprosy healed.

Learn more on Bible Odyssey: Leprosy (Word Study) and Bible Translations Are for People .

priest

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The Hebrew, Aramaic, Ge’ez, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)

Bratcher / Nida (1961) say this:

“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo (Dinė)), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”

In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”

For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:

​​Bau cha r (បូជា‌ចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.

See also idolatrous priests.

complete verse (Leviticus 13:8)

Following are a number of back-translations as well as a sample translation for translators of Leviticus 13:8:

  • Kupsabiny: “The priest will again examine (him), and if the sickness has spread in the body, the priest shall say that the person is not clean because he has a serious disease of the skin.” (Source: Kupsabiny Back Translation)
  • Newari: “Then if, when he went to be examined by the priest, the spot in the skin had spread, the priest must judge him/her unclean. This is a contagious disease.” (Source: Newari Back Translation)
  • Hiligaynon: “And if (it is) true that the rash has-spread, the priest will-make-known/announce that he/she is dirty/unclean for he/she has a disease on the skin.” (Source: Hiligaynon Back Translation)
  • English: “The priest will examine him; and if the sore has spread to more of the skin, it is a contagious skin disease, and the priest will declare that he must stay away from other people.” (Source: Translation for Translators)

Translation commentary on Leviticus 13:8

The priest shall make an examination: the form used here differs slightly from what is found in the beginning of verses 5 and 6, where object pronouns occur with the verb, “examine him.” In this case there is no object pronoun, but it is understood that the same person is the object of the examination. So this may have to be made clear in the receptor language.

If the eruption has spread: New English Bible has “if it continues to spread.” Moffatt says “if the eruption still spreads.” The idea of “spreading” may mean either that the infected area became larger or that the infection appeared on other parts of the body. But here probably both are intended.

It is leprosy: similar to the Good News Translation reading, New English Bible has “it is a malignant skin disease,” and New International Version “it is an infectious disease.” See comments on the term “leprosy” in the introduction to this chapter.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .