king

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Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
  • Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))

Faye Edgerton retells how the term in Navajo (Dinė) was determined:

“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

Translation commentary on Nehemiah 2:2

Why is your face sad? is very literally “Why [is] your face bad?” (see the previous verse). The king notices that Nehemiah was unhappy. The question shows that Nehemiah’s feelings are apparent on his face. He has a downcast expression. Nehemiah’s face may be described by an idiom that shows unhappiness, for example, “Why this sorrowful air?” (Bible en français courant) or “Why are your brows knitted?” or “Why does your face show that heaviness is in your heart?”

Seeing you are not sick: The king notices that Nehemiah does not suffer from a physical illness. Traduction œcuménique de la Bible and Bible en français courant both present this observation in the form of a question: “You are not sick?” This Handbook recommends that this clause be translated as a statement that relates to the question in the first clause, as both Revised Standard Version and Good News Translation have done in different ways.

This is nothing else but sadness of heart: The king gives the reason for Nehemiah’s distressed appearance as sadness of the heart, which is literally “badness of heart.” In Hebrew thought, the heart was often considered to be the center of intellectual thought, perception and emotion (see Ezra 6.22; 7.10). Traduction œcuménique de la Bible treats the king’s conclusion as a question: “Is it anything other than a sorrow of the heart?” (similarly Bible en français courant). This may be expressed idiomatically as “What is the sorrow that is eating at you?” or perhaps “What is burning your heart?” Contemporary English Version translates very informally as though in understatement: “Something must be bothering you.”

The same basic Hebrew word “bad” is used three times in close succession in the first two verses of this chapter. Twice it is an adjective referring to Nehemiah’s demeanor and to his facial expression. The third time it is a noun in a compound construction with heart and it refers to Nehemiah’s emotions. The triple repetition creates markedness that draws attention to the importance of Nehemiah’s emotional state in the king’s presence. Most versions translate the meaning according to the context by repeating a form of “sad” (Revised Standard Version) or “unhappy” (New English Bible). Some versions attempt to reflect the repetition of the Hebrew expression as much as possible:
New Jewish Publication Society’s Tanakh—“I had never been out of sorts in his presence.” “How is it that you look bad?” “It must be bad thoughts.”
Darby—“I had never been sorrowful in his presence.” “Why do you have a bad countenance?” “It is only sorrow of the heart.”

I was very much afraid: The Hebrew includes the infinitive of the verb “to increase, to multiply.” This verb strengthens the expression of being afraid and can be translated adverbially. New Jewish Publication Society’s Tanakh renders it “I was very frightened,” New Jerusalem Bible says “Thoroughly alarmed by this,” while New American Bible translates more formally with “I was seized with great fear” (also Bible en français courant). Good News Translation “I was startled” expresses a sudden reaction, but “startled” is too casual for the royal setting and the gravity of the situation facing Nehemiah.

No reason is given for Nehemiah’s fear when the king asks about his sadness. Perhaps it was because he knew that his sad appearance was improper in the king’s presence. Or perhaps it was because this was the time when he had planned to make his request to the king. Maybe he was afraid that his request would be refused or that it would bring displeasure to the king and danger to himself.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Nehemiah. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .