complete verse (Psalm 105:30)

Following are a number of back-translations as well as a sample translation for translators of Psalm 105:30:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “Their land was filled with frogs
    which entered in sleeping rooms of their rulers.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “Frogs came into their land in swarms
    and went into the rulers’ bedrooms.” (Source: Newari Back Translation)
  • Hiligaynon:
    “Their land was-filled with frogs, even the rooms of their leaders/[lit. heads].” (Source: Hiligaynon Back Translation)
  • Laarim:
    “The frogs filled up their land,
    to enter even into the houses of the officials.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Nchi yao ikajaa vyura,
    na katika nyumba ya mfalme wakawemo.” (Source: Nyakyusa Back Translation)
  • English:
    “Then he caused the land to become full of frogs; the king and his officials even had frogs in their bedrooms.” (Source: Translation for Translators)

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 Psalm 105:28 - 105:36

These verses report eight of the plagues, as follows:

Verse 28: the ninth plague, darkness (Exo 10.21-23). In verse 28b the Hebrew text is “and they did not rebel against his word.” Briggs says this refers to the Israelites, and Hebrew Old Testament Text Project says it refers to Moses and Aaron. Weiser, Zürcher Bibel, and others change the Hebrew loʾ maru “they did not rebel” to loʾ shamru “they did not obey.” The ancient versions omit the negative adverb, and this text (they rebelled) is preferred by An American Translation, Revised Standard Version, Good News Translation, New American Bible, Bible de Jérusalem, New Jerusalem Bible, Biblia Dios Habla Hoy. New Jerusalem Bible translates the Masoretic text by “did they not defy His word?” with a marginal note “Meaning of Hebrew uncertain.” This rendering (similarly New International Version) is none too convincing. Bible en français courant takes the third person plural “they did not oppose” in an impersonal sense, “and no one was opposed to his command.”

Verse 29: the first plague, waters into blood (Exo 7.17-21; Psa 78.44).

Verse 30: the second plague, frogs (Exo 8.1-7; Psa 78.45b). In verse 30b the Hebrew is “in the rooms of their kings” (see Revised Standard Version, An American Translation, Traduction œcuménique de la Bible, New American Bible), which New English Bible renders “even their princes’ inner chambers,” and New International Version “the bedrooms of their rulers.” New Jerusalem Bible and Bible en français courant have “royal apartments”; Good News Translation “the palace”; New Jerusalem Bible “the rooms of their king.” It seems best to follow Good News Translation here.

Verse 31: line a the fourth plague, flies (Exo 8.20-24; Psa 78.45a), and line b the third plague, gnats (Exo 8.16-19). There is a difference of opinion over the exact identification of the latter; New Jerusalem Bible has “lice,” New English Bible “maggots,” and New Jerusalem Bible “mosquitoes.”

Verses 32-33: the seventh plague, hail and lightning (Exo 9.18-26; Psa 78.47). Lightning translates what is literally “fire of flames” (see similar phrase in 104.4b), which Weiser and New Jerusalem Bible translate “flaming fire” (as though it were a firestorm); Bible en français courant has “and lightning, that spread fire throughout the land.” The narrative in Exodus 9.23-24 includes thunder and lightning with the hail. Verse 33 describes the ruinous effects of the hail and lightning as Yahweh’s act: He smote … and shattered.

Verses 34-35: the eighth plague, locusts (Exo 10.1-20; Psa 78.46). It is most unlikely that the two different words used in verse 34 refer to two different insects; this is poetic parallelism. New Jerusalem Bible, New American Bible, New International Version, and Dahood have “locusts” and “grasshoppers.” In verse 35b the fruit of their ground means their “crops”; New Jerusalem Bible translates “all the produce of the soil.”

Verse 36: the tenth plague, the death of the first-born sons of all the Egyptian families (Exo 11.1–12.30; Psa 78.49-51). This verse employs much of the language used in 78.51 (which see). In verse 36a the Masoretic text has in their land (see Revised Standard Version); many Hebrew manuscripts have “in Egypt” (which Good News Translation prefers).28-36 Hebrew Old Testament Text Project (“C” decision) prefers the Masoretic text.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .