4young men without physical defect and handsome, versed in every branch of wisdom, endowed with knowledge and insight, and competent to serve in the king’s palace; they were to be taught the literature and language of the Chaldeans.
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).
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:
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
The text of Revised Standard Version continues the thought of the previous verse without a break. But Good News Translation and some other modern versions start a new sentence at the beginning of this verse, adding the words “They must be….” Technically, what follows is the direct object of the verb in verse 3.
Youths: according to the word used here, these young men were adolescents of at least fifteen years of age. The New Jerusalem Bible rendering “boys” may be misleading. The translation should not give the impression that they were little boys before the age of puberty. Revised English Bible, with a new sentence at this point, begins “They were to be young men….”
The writer then goes on to list the physical and intellectual qualities required of the young men who were to be chosen.
Without blemish: the word translated blemish involves any physical deformity or defect. It is very similar to the word used in Leviticus to describe those men who were to be excluded from the priestly service (Lev 21.17-23) and the animals not allowed as sacrifices (Lev 22.17-25). To be without blemish means much more than just to be “healthy” (Living Bible [Living Bible]). Rather it is to be translated “without any physical defect” (New International Version [New International Version]), “bodily without fault” (New English Bible), or “physically perfect.” Note that this element has been transposed to the end of the list of desired qualities in the Good News Translation rendering because it seems more natural there, but it has not been omitted.
Handsome: this involves physical attractiveness, which may vary from culture to culture. However, if possible a very general term should be chosen. In some languages it may be more natural to change the order of the various elements in this list, using the words that are more common before the more technical ones.
Skilful in all wisdom, endowed with knowledge, understanding, learning: in many languages it will be very difficult to find separate terms for wisdom, knowledge, understanding, and learning. And in fact the list is probably not intended to give clearly distinct intellectual qualities. However, because the writer is fond of using lists, it may be important to try to find expressions indicating: (1) the inborn quality of common sense; (2) the aptitude or the ability to learn new things; and (3) breadth of knowledge. One possible restructuring of these elements might be “They had to be handsome and free from physical defects. They also had to be intelligent, well trained, and quick to learn.”
Competent to serve in the king’s palace: this is not merely another quality added to the above list, but rather it seems to be more of a summary and result of all the different qualities mentioned. For this reason several modern versions (French common language translation [Bible en français courant] and New American Bible as well as Good News Translation) add something like “in order that they might be qualified to serve….” In languages where there is no special word for palace, translators sometimes have to resort to an expression like “the king’s big house.” But it will be noted that the context here already has the qualifying word showing that it is the residence of the king.
Good News Translation again begins a new sentence following the detailed description of the kind of young men that were to be sought. This new sentence focuses on the duty of Ashpenaz to train these men. In other languages it may be better to begin such a sentence “Ashpenaz was expected to teach them…” or “The king charged Ashpenaz to see that they learned….”
Letters and language: the first of these two words is one that is ordinarily used of a written document (inscription, letter or book). The Revised Standard Version rendering is ambiguous, since the English word “letters” may be understood as either a complete written message or the individual symbols of the alphabet used in writing. Here it is better to understand it as “writings” (Revised English Bible) or “literature” (New Revised Standard Version). Once again, it may be more natural in some languages to reverse the order of these two elements. In some languages the idea of literature may be unfamiliar, but there will probably be some way of talking about “written things,” and this may be the nearest equivalent available.
Of the Chaldeans: this is a transliteration of the Hebrew word that denotes first of all the inhabitants of “Chaldea” or Babylonia. The Greek translation, in fact, reads “of the Babylonians.” Good News Translation and New International Version have chosen to use the more commonly known name “Babylonia.” This is especially advisable, since the name of the city of Babylon is mentioned in verse 1 above. A different meaning of the same term will be seen in 2.2 and the verses that follow.
Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .
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