wisdom

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The Hebrew, Aramaic, and Greek that is translated as “wisdom” in English is rendered in Amganad Ifugao and Tabasco Chontal as “(big) mind,” in Bulu and Yamba as “heart-thinking,” in Tae’ as “cleverness of heart” (source for this and all above: Reiling / Swellengrebel), in Palauan as “bright spirit (innermost)” (source: Bratcher / Hatton), in Ixcatlán Mazatec as “with your best/biggest thinking” (source: Robert Bascom), in Noongar as dwangka-boola, lit. “ear much” (source: Portions of the Holy Bible in the Nyunga language of Australia, 2018 — see also remember), and in Dobel, it is translated with the idiom “their ear holes are long-lasting” (in Acts 6:3) (source: Jock Hughes).

See also wisdom (Proverbs).

Judah, Judea

The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)


“Judah” and “Judea” in Spanish Sign Language, source: Sociedad Bíblica de España

See also Judah.

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.

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Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.

Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”

In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.

Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking (source Philip Noss).

In Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.

See also female second person singular pronoun in Psalms.

Translation commentary on 2 Chronicles 1:10

Solomon’s prayer for wisdom and knowledge is what David had asked for him according to 1 Chr 22.12.

Give me now wisdom and knowledge: This expression may sound rude or disrespectful in some languages if it is translated literally. The Hebrew particle translated now is actually the first word in this verse, and some versions render it “Therefore” (New Jerusalem Bible, New American Bible, Bible en français courant). In some languages the imperative form will have to be softened or made more polite by the addition of a word or expression meaning “please” as in Bible en français courant and Parole de Vie. Wisdom comes only with maturity and broad experience in life. Knowledge, on the other hand, can be gained relatively quickly through reading and listening. It is only a beginning point for becoming mature and wise. For this reason it may be more natural in some languages to reverse the order of these two nouns. Knowledge can also be used in a negative sense while wisdom nearly always describes a positive value. Here it is clear that Solomon is asking for the proper mental state to be a good ruler and make intelligent and beneficial decisions. In this context Solomon’s prayer for wisdom also includes the ability to build the Temple.

To go out and come in before this people is literally “and/so I may go out before this people and I may come.” This expression is likely to be misunderstood if it is translated literally. In some contexts it means “to lead the army into warfare,” but here the meaning is simply “to perform all the duties of a leader.” New Jerusalem Bible translates “to act as a leader of this people,” and Traduction œcuménique de la Bible has “so that I might know how to conduct myself in front of this people.” Some other possible models are “so I can lead these people in the right way” (New Century Version), “to lead this people” (New Jewish Publication Society’s Tanakh; similarly Revised English Bible), and “that I might fulfill this task at the head of this people” (Bible en français courant).

For who can rule this thy people, that is so great?: In this context the Hebrew conjunction rendered for has the meaning “otherwise, if I don’t receive wisdom and knowledge.” Good News Translation and Revised English Bible use the connector “Otherwise.” Other possible connectors are “because” (New Century Version) and “Without that” (Bible en français courant). Who can rule…? is a rhetorical question. Solomon knows that without God’s help no one can rule the people of Israel. Since Solomon clearly is expressing his own inability to rule the people without wisdom from God, Good News Translation changes the subject of this question from the third person to the first person, saying “how would I ever be able to rule…?” (similarly Die Bibel im heutigen Deutsch). However, such a change seems to weaken the sense, since Solomon is not saying that only he is unable to rule the people, but rather that no one is able to do so without God’s help. The Hebrew verb rendered rule is literally “judge” (King James Version), but Revised Standard Version expresses it correctly in this context. The Hebrew adjective for great used to describe the people of Israel may be understood either in the sense of importance or number. However, the two ideas are not easily separated since a nation that has numerous members is also important by virtue of its numbers. Parola Del Signore: La Bibbia in Lingua Corrente says “numerous,” and this is most likely the sense of the Hebrew in light of the statement at the end of verse 9. Alternative renderings for this rhetorical question are “how can anyone rule these numerous people of yours?” and “no one can possibly rule over these numerous people of yours.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .