reed

The Hebrew and Greek that is translated in English as “reed” is translated in Newari as “bamboo.” (Source: Newari Back Translation)

Pharaoh

The term that is used for monarchs in ancient Egypt and is transliterated as “Pharaoh” in English is translated in Finnish Sign Language with the sign signifying the “fake metal beard (postiche)” that was word by Pharaohs during official functions. (Source: Tarja Sandholm)


“Pharaoh” in Finnish Sign Language (source )

king

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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:

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  • 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 18:21

Behold: The Hebrew focusing particle here, which is often omitted in modern versions, serves to call special attention to the next part of the statement by the Assyrian official, who is, in effect, answering his own question. In those languages that have a particle fulfilling the same function, translators should use it here. In the Hebrew the adverb now follows immediately after the word Behold and stands in an emphatic position as in verse 20.

You are relying now on Egypt: The Assyrian military leader is convinced that Hezekiah is counting on the military might of Egypt to save him from Assyrian domination. Note that the theme of reliance or confidence continues here. See the comments on verses 5 and 19.

That broken reed of a staff, which will pierce the hand of any man who leans on it: A literal reed is a kind of tall grass or stalk that has a hollow stem. It is seen here as relatively weaker than a more solid piece of wood. In this passage it is used figuratively of something that is not dependable for support. For broken reed of a staff, New Century Version has “splintered walking stick.” In some languages it may be necessary to translate this figurative expression more generally as “weak stick” or something similar. The same Hebrew word for reed is used in 1 Kgs 14.15, where it is also used figuratively, but the image is quite different. The speaker uses the image of a broken reed to depict what he believes to be the weakness of the Egyptian forces. The army of Egypt is implicitly compared to an instrument that is not only useless in battle, but one that would actually bring harm to anyone who relied on it. He says it would pierce the hand of any man who leans on it; that is, it would bring harm to any person who depends on it.

Such is Pharaoh king of Egypt to all who rely on him: This final sentence in the verse is a summary statement once again focusing on the theme of reliance or confidence and specifically referring to the king of Egypt. Since the word Pharaoh means the same thing as the expression king of Egypt, it would sound redundant to give the same meaning twice in succession. For the title Pharaoh, see the comments at 1 Kgs 3.1.

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 .