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.

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 8:15

But: The Hebrew text at this point contains the verbal expression commonly translated “And it happened” or “And it came to pass” (King James Version). But the expression is used here to introduce a new episode in the story. It also marks a contrast between Hazael’s statement about the king’s recovery and his opposing action described in this verse.

He took the coverlet …: The pronoun he almost certainly refers to Hazael. This should be made clear in the receptor language. It is possible, but not probable, that the subject of these actions was King Benhadad himself, who may have accidentally and clumsily caused his own death or who may have deliberately committed suicide.

The Hebrew word translated coverlet is difficult because it occurs only here in the Old Testament. It almost certainly refers to some sort of netted cloth. New International Version translates the coverlet as “a thick cloth.” Moffatt says “the bath-towel,” while New Jewish Publication Society’s Tanakh has “a piece of netting.” Other versions have simply “a cloth” (New American Bible, American Bible) or “a blanket” (Good News Translation, Revised English Bible, New Jerusalem Bible). But the word is preceded by the definite article, which would seem to indicate that it was something that was well known because it was closely associated with a person on his sickbed.

Till he died is literally “and he died.” Most interpreters think the common Hebrew conjunction here is intended to indicate purpose. But did Hazael intentionally murder Benhadad? Or did he merely discover that he was dead when he removed the cloth after having attempted to ease his master’s fever by placing a damp cloth over his face? This is the position of at least one major commentator (Gray), but most agree that what is involved here is assassination by suffocation. The story is so interpreted by Josephus (k Jewish Antiquitiesk* 9.4.6). It is therefore legitimate to translate “so that he died” (Revised English Bible, New American Bible), indicating the intent to kill on the part of Hazael. Compare Die Bibel im heutigen Deutsch, which reads “and suffocated him” (similarly Good News Translation, Bible en français courant).

Became king in his stead or “reigned in his stead.” This is the usual Hebrew expression used when there is a change in leadership whether the previous ruler dies a natural death, is killed in battle, or is assassinated. See the comments on 1 Kgs 1.35.

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 .