offering

The Hebrew that is translated as “offering” in English is translated in Venda as nduvho. J. A. van Rooy (in The Bible Translator 1974, p. 439ff. ) explains: “It is derived from the verb u luvha (‘to pay homage to; to acknowledge the superiority of; at the same time usually asking for a favour’). It is sometimes used as a synonym for ‘asking something from a chief. The noun nduvho means ‘a gift of allegiance,’ which corresponds closely with minchah (מִנְחָה) as ‘offering of allegiance.’ This term nduvho has in it the elements of subjugation, of reciprocity (asking for a favor), of being taken up into the same community as the chief in allegiance to him. Only the element of expiation is missing.”

In Northern Emberá, it is translated as “given to God freely.” (Source: Loewen 1980, p. 108)

See also offering (qorban).

king

Click here to view graphically

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:

(Click or tap here to see details)

  • 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 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. )

Translation commentary on 2 Kings 17:3

Biblical scholars frequently note that it is difficult to reconstruct the order of events mentioned in verses 3-6. There are three different interpretations: (1) Some scholars think that these verses describe two different invasions by the Assyrians, verses 3-4 referring to the first invasion and verses 5-6 to the second one. (2) Other scholars think that verses 5-6 retell the events of verses 3-4 from a different perspective. (3) Others think that there was only one invasion, referred to in verses 5-6, and that verses 3-4 do not refer to an invasion. It is difficult to decide which interpretation is correct, but the first interpretation is most commonly accepted. The interpretation that is chosen will determine how the beginning of verse 5 is translated. If the common Hebrew conjunction at the beginning of verse 5 is rendered “Then,” this indicates that verses 5-6 refer to something that happened after verses 3-4. This will eliminate the second interpretation above.

Against him came up Shalmaneser king of Assyria: The structure of this sentence may need to be altered in order to preserve naturalness in the receptor language since it begins with a prepositional phrase and the verb comes before the subject. While this reflects the Hebrew word order, it may be awkward if translated literally in other languages. Good News Translation, like most other modern versions, places the name of the Assyrian king at the beginning of the sentence. The verbal expression Against him came up then follows, but the order of it is also modified in Good News Translation. The verb itself may be translated “attacked,” “made a foray against,” or “invaded.” Some scholars, however, think that these words do not refer to an invasion but simply that Shalmaneser V had become the new king who had authority over Hoshea; for example, NET Bible says “threatened him.”

Shalmaneser king of Assyria is mentioned in the Bible only here and in 2 Kgs 18.9. This is a reference to Shalmaneser V, who ruled Assyria 727–722 B.C. He was the son of Tiglath Pileser III. In some languages it will be more natural to put the title ahead of the proper name as in Good News Translation. In keeping with what is known from secular history, Good News Translation uses the title “Emperor” in place of king (see the comments at 2 Kgs 15.19).

Became his vassal: The Hebrew word rendered vassal is actually the ordinary word that is usually rendered “servant.” But in the context of a rival king, it indicates yielding to a superior authority. So it will be acceptable to translate the whole expression here as “submitted to him” (New Jerusalem Bible) or “surrendered to Shalmaneser” (Good News Translation).

Paid him tribute: This is not a reference to a single act but, as the next verse indicates, to a regular occurrence, so Good News Translation has “paid him tribute every year.” Some languages may use the habitual verb form to express this idea while still others may use a form that means “began to pay taxes,” implying that the practice continued. For the word tribute, see the comments on 1 Kgs 4.21.

Certain versions take the verb forms in the last part of this verse to indicate a past action; for example, Revised English Bible says “had been tributary to him” and New International Version has “had been Shalmaneser’s vassal and had paid him tribute.” But this interpretation is not recommended.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .