The Hebrew, Aramaic, and Greek that is typically translated in English as “joy” or “happiness” is translated in the HausaCommon Language Bible idiomatically as farin ciki or “white stomach.” In some cases, such as in Genesis 29:11, it is also added for emphatic purposes.
Other languages that use the same expression include Southern Birifor (pʋpɛl), Dera (popolok awo), Reshe (ɾipo ɾipuhã). (Source: Andy Warren-Rothlin)
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-sukui (御救い) or “salvation (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Following are a number of back-translations as well as a sample translation for translators of Psalm 21:1:
Chichewa Contempary Chichewa translation, 2002/2016:
“You Jehovah, the king is rejoicing in your power,
his joy is indeed great in the victory that you give!” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“O LORD, Because [You] gave [him] strength the king rejoices.
because You enabled him to win, the king has rejoiced greatly.” (Source: Newari Back Translation)
Hiligaynon:
“The king you (sing.) have-chosen rejoices, LORD,
because you (sing.) have-given him strength.
His joy (is) great because you (sing.) cause- him -to-win.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“O God! This King feels happy, because you give him strength. And he is very grateful because you allow him to be victorious over his enemies (lit. those who want to kill him).” (Source: Bru Back Translation)
Laarim:
“LORD, a king rejoice with your power.
His joy is much, because of victories in which you give!” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Ee BWANA, mfalme anafurahi kwa nguvu zako.
Amefurahi sana, ulimsaidia kushinda.” (Source: Nyakyusa Back Translation)
English:
“Yahweh, I, your king am glad/the king is glad because you have caused me/ him to be strong.
I rejoice/he rejoices greatly because you have rescued me/him from my/his enemies.” (Source: Translation for Translators)
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-chikara (御力) or “power (of God)” in the referenced verses.
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.”
The two lines of verse 1 are parallel: rejoices (as in 9.2) and exults (as in 9.14). In thy strength is synonymous with in thy help (that is, “victory”; see comment on 3.8), both referring to the fact that Yahweh has given the king the power to defeat his enemies in battle. It was by means of the strength and the help that Yahweh gave him that the king was able to defeat the enemy. The king rejoices must often be expressed idiomatically; for example, “the chief’s heart is white” or “the chief’s heart rests coolly.” Here thy help means “the victory you gave him”; this translates the same Hebrew word (“salvation”) which is translated “deliverance” in 3.8. Good News Translation “answered his request,” care should be taken to avoid a rendering which means “gave a verbal rely to what he asked.” Here the meaning may be translated, for example, “you, God, have given him the things he asked you for” or “you have let him have everything he asked for.” Translators should avoid the use of a positive statement in a and a negative in b, if that form is not stylistically acceptable.
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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