Following are a number of back-translations as well as a sample translation for translators of Psalm 149:8:
Chichewa Contempary Chichewa translation, 2002/2016:
“binding their kings with ropes,
their famous people with steel shackles,” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“May their kings be bound with chains
and their leaders with iron shackles.” (Source: Newari Back Translation)
Hiligaynon:
“to chain their kings and leaders/[lit. heads],” (Source: Hiligaynon Back Translation)
Laarim:
“they tie kings with chains,
tie their leaders with chains,” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Wawafunge wafalme wao na minyororo,
viongozi wao na pingu za chuma,” (Source: Nyakyusa Back Translation)
English:
“and to fasten the arms and legs of their kings and other leaders with iron chains,” (Source: Translation for Translators)
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:
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
In verse 6 high praises translates a word found elsewhere in the Old Testament only at 66.17 (see comments). The instruction to have their “sharp swords” (Good News Translation; literally “sword of mouths,” which probably means two-edged sword [Revised Standard Version and others]) in their hands seems to indicate that this is a war festival, before the people go out to fight the enemy. But it may also be seen as a celebration after the battle, in which the victory is being acclaimed. In languages in which the sword is unfamiliar, it may be replaced by the most common local weapon or by a generic term for weapon.
Verses 7-9 describe the war against Israel’s enemy. Verse 7 consists of two parallel and synonymous lines; for vengeance see 18.47 and 94.1. New Jerusalem Bible has “retribution.” Instead of “defeat” (Good News Translation), something like “to take vengeance on the nations” will better represent the specific meaning of the text. Die Bibel im heutigen Deutsch has “they must execute God’s judgment on all peoples.” The word translated chastisement in verse 7b means “correction, rebuke, punishment.” It is probable that the nations and the peoples have here the sense of “the pagans … the heathen” (Jerusalem Bible).
In verse 8b their nobles is parallel to their kings in line a and indicates the military leaders. In some languages the use of “chains” and “chains of iron” will tend to give the impression that the kings were bound with chains that were not made of iron. In some cases this idea is expressed as “to capture their kings and leaders and tie them up.”
In verse 9 chastisement (Good News Translation “to punish”) translates “to do mishpat,” which in this case is God’s judgment. It is not certain whether written refers primarily to messages of doom proclaimed by Israel’s prophets, or to the heavenly books which contained the records of the deeds of all people (see Dan 7.10). In either case, God is the ultimate judge, and the punishment inflicted on Israel’s enemies has been determined by him. New Jerusalem Bible has “executing the doom decreed against them” (likewise New English Bible). In this case the passive “decreed” means “that God decreed.”
In verse 9b glory translates a word meaning “splendor, dignity” (see 8.5). Good News Translation takes it to mean the same here as the synonym used in verse 5b (not the same Hebrew word). Perhaps “This is an honor for God’s people” (see Bible en français courant, Biblia Dios Habla Hoy) is meant. Good News Translation “God’s people” translates the plural of chasid (see 4.3).
The psalm ends as it begins: Praise the LORD!
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 .
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