priest

Click here to view graphically

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 (Numbers 31:12)

Following are a number of back-translations as well as a sample translation for translators of Numbers 31:12:

  • Kupsabiny: “They wanted to bring (them) to Moses and the priest Eleazar who was together with all the people of Israel where they had set up their tents in the valley of Moab which was on the other side of Jordan looking towards Jericho in the distance.” (Source: Kupsabiny Back Translation)
  • Newari: “Then they brought the people, the animals and plundered goods that they had captured to Moses, Eleazar the priest and whole community of Israel to the camp on the plains of Moab by the Jordan River across from Jericho town.” (Source: Newari Back Translation)
  • Hiligaynon: “to Moises, Eleazar the priest, and to the community of Israel there in their camp in the valleys/plains of Moab, beside Jordan near Jerico.” (Source: Hiligaynon Back Translation)
  • English: “They brought all these to Eliezer and Moses/me, and to the rest of the Israeli people who were at their/our camp on the plains where the Moab people-group lived, near the Jordan River, across from Jericho.” (Source: Translation for Translators)

Moses

The name that is transliterated as “Moses” in English is signed in Spanish Sign Language and Polish Sign Language in accordance with the depiction of Moses in the famous statue by Michelangelo (see here ). (Source: John Elwode in The Bible Translator 2008, p. 78ff. )


“Moses” in Spanish Sign Language, source: Sociedad Bíblica de España

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:


“Moses” in French Sign Language (source )

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).


“Moses” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

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

In Estonian Sign Language Moses is depicted with a big beard. (Source: Liina Paales in Folklore 47, 2011, p. 43ff. )


“Moses” in Estonian Sign Language, source: Glossary of the EKNK Toompea kogudus

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

Learn more on Bible Odyssey: Moses .

Translation commentary on Numbers 31:12

Then they brought the captives and the booty and the spoil to Moses …: Depending on a person’s interpretation of the connection between this verse and the previous one (see the comments there), it may be necessary to specify that the pronoun they refers to the Israelite soldiers. For the captives, see verse 9; for the booty and the spoil, see verse 11. Good News Translation renders the captives and the booty and the spoil simply as “them” since it connects this verse closely with the previous one. If this close connection is not made, then it is probably better to retain this whole phrase.

And to Eleazar the priest: See verse 6.

And to the congregation of the people of Israel: As discussed at 1.2, the Hebrew word for congregation (ʿedah) is better rendered “community” (Good News Translation).

At the camp on the plains of Moab by the Jordan at Jericho: See 22.1. This important geographical reference, which is a thematic motif through the final major part of Numbers, normally serves to begin a major discourse unit (except at the very end of the book, 36.13), for example, 26.3; 33.50; and 35.1 (see the introductory comments on 22.1-21). If this interpretation is accepted, then a new subsection or paragraph begins at verse 12.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .