yoke

The Greek, Ge’ez, and Hebrew term that is translated into English as “yoke,” the Afar translation uses koyta (poles of camel pack) which refers to two poles in front of the hump and two behind; elsewhere in agricultural Ethiopia the yoke is only in front of the hump.

In Chol it is translated with tajbal, a term for “headband” (for carrying) (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.). Likewise, in Kele, it is translated with njɛmbɛ, “a carrying strap worn around the head and across the chest or shoulders to support a burden of firewood, garden produce or even a child carried by this on the back or hip” (source: William Ford in The Bible Translator 1957, p. 203ff. ).

In Matumbi it is translated as “rope” and “yoke is easy” is translated as “rope is slack/soft.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)

In Kwasio it is translated with a term that refers to a “bulky piece of wood attached to the neck of a goat, preventing it from roaming freely in the brushy undergrowth.”

Joshua Ham explains: “When checking this verse in Kwasio, I was surprised to find that the Kwasio had a word for yoke. You see, none of the language groups we have worked with have a tradition of using animals to pull carts or plows. Since yokes don’t exist in the culture, there’s no need for a word for that concept in these languages.

“When I asked the Kwasio team about their word for yoke, they said that they don’t use yokes to help animals pull plows; rather, their word for yoke refers to a bulky piece of wood attached to the neck of a goat, preventing it from roaming freely in the brushy undergrowth. So while the exact use of a Kwasio yoke is not the same as a biblical yoke, there are a lot of similarities: in both cases, it’s a piece of wood around an animal’s neck that serves to keep the animal under control. While the overlap isn’t perfect, it’s pretty good — and almost certainly better than trying to squeeze in a distracting explanation of how yokes function in the biblical cultures.”

Adam Boyd (in The PNG Experience ) tells this story about finding the right term in Enga: “Jesus’s words in Matthew 11:29-30 are some of the most difficult to translate into the Enga language. From the time that I became a Christian, I was taught that a yoke is a wooden crosspiece that is fastened over the neck of two animals and attached to a plough or cart that they are to pull. This is an easy enough concept to understand for people who come from societies that make use of beasts of burden, but in Papua New Guinea, there are no beasts of burden. Consequently the concept of a yoke placed on animals is completely foreign. Thus, we have struggled greatly in our attempt to translate Matthew 11:29-30.

“Recently, however, I came to learn that a yoke can also refer to a wooden frame that a person places on his neck or shoulders to make it easier to carry a heavy load. Indeed, the Bible often makes figurative use of the word ‘yoke’ as it refers to people and not to beasts of burden (see 1 Kings 12:4-14). As I was pondering that idea, I began to notice that when Engan men carry heavy logs on one shoulder, they often balance the load by supporting it with a small stick placed across the other shoulder. A few weeks ago, it clicked in my mind that the small stick they use to make it easier to carry a heavy log is like a yoke.

“Excited by this realization, I quickly asked my friend Benjamin if the stick that men use to make it easier to carry a heavy log has a name in Enga. Sure enough it does. It is called a pyakende. With great anticipation, I asked the translation team if we could use the word pyakende to translate the word ‘yoke’. After wrestling with the phrasing for a little while, we came up with the following translation: ‘In order to remove the heaviness from your shoulders, take my pyakende. When you have taken it, you will receive rest. As my pyakende helps you, what I give you to carry is not heavy and you will carry it without struggling.’”

“Yoke” is illustrated for use in Bible translations in East Africa by Pioneer Bible Translators like this:

Image owned by PBT and Jonathan McDaniel and licensed with the Creative Commons Attribution 3.0 Unported License.

Click or tap here to see a short video clip showing how yokes were used in biblical times (source: Bible Lands 2012)

Adam

The name that is transliterated as “Adam” in English means “earthy or red earth,” “of the ground,” “taken out of the red earth.” (Source: Cornwall / Smith 1997 )

In Finnish Sign Language it is translated with the sign signifying “rib” (referring to Genesis 2:21). (Source: Tarja Sandholm)


“Adam” in Finnish Sign Language (source )

In Spanish Sign Language it is a sign that combines apple/fruit + man. (Source: Steve Parkhurst)


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

In Kenyan Sign Language it is a sign pointing to the Adam’s apple (laryngeal prominence). (Source )

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

See also Eve.

Learn more on Bible Odyssey: Adam .

Translation commentary on Sirach 40:1

Much labor was created for every man: The Greek noun at the beginning of this verse does not mean labor, but lack of leisure. In this context it is not referring to “work,” as Good News Translation puts it. It is speaking about uneasiness of mind, anxiety, dread, worry, and fear. The reason for this anxiety is given in verse 2: we know that we must die.

And a heavy yoke is upon the sons of Adam: The heavy yoke is a figure of speech, which is well translated “heavy burden” in Good News Translation. The sons of Adam refers to every human being, rendered “all of us” in Good News Translation. We may translate the first two lines as follows: “There is a real fear that every human being must face, a heavy burden that lies on all of us.”

From the day they come forth from their mother’s womb till the day they return to the mother of all: Good News Translation “from the day of our birth” is natural English, but it sacrifices the effective repetition of the word mother in the verse. We could work it in by rendering the third line as “from the day our mother gives us birth [or, bears us].” The mother of all refers to the earth, which Good News Translation makes clear. The reference in the last line, of course, is to death. If this does not seem clear, the translator could say (following Good News Translation‘s use of the first person) “until the day we are buried in the earth, the mother of us all.” There are actually some Greek manuscripts that read “buried” instead of return (see the Revised Standard Version footnote), but this change can be made on translational grounds rather than textual, so no footnote is necessary. If the image of the earth as mother seems too strange, these two lines could be rendered simply “from the day we are born until the day we die,” but translators should retain the image of mother if it is possible. An alternative model for this verse that keeps the image is the following:

• There is a great fear that every human being must face, a heavy burden that lies on all of us from the day our mother gives us birth until the day we go back to the mother of us all, the earth.

Good News Translation uses the first person throughout verses 1-7. While this is certainly not necessary, the Handbook likes it, and will use it in the discussion on these verses.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on Sirach. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here.