Daniel (image)

Hand colored stencil print on washi by Sadao Watanabe (1965).

Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.

For other images of Sadao Watanabe art works in TIPs, see here.

Daniel

The term that is transliterated as “Daniel” in English is translated in American Sign Language with the sign for the letter D and for “lion,” referring to the story in Daniel 6. (Source: RuthAnna Spooner, Ron Lawer)


“Daniel” in American Sign Language, source: Deaf Harbor

In Swiss-German Sign Language it is translated with the sign for “prayer” that illustrates Daniel’s close relationship with God.


“Daniel” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

Following is a Russian Orthodox icon of Daniel from the 18th century (found in the Transfiguration Church, Kizhi Monastery, Karelia, Russia).

 
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (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 Daniel 5:12

This subordinate clause is attached to verse 11 in Revised Standard Version and a few other versions to explain why Daniel had been made chief of the wise men. This is certainly a grammatical possibility. But the majority of modern versions (New Jerusalem Bible, New Jerusalem Bible, New English Bible, and Good News Translation) begin a new sentence here and thus make this clause the reason for the appeal to call for Daniel at the end of the verse.

An excellent spirit: it is better to understand the word translated spirit as being equivalent to something like “mind” in English. New American Bible translates the two words together as “an extraordinary mind,” and New International Version has “a keen mind.” Others take it in the sense of ability: “rare ability” (Moffatt), “surpassing ability” (An American Translation), “exceptional ability” (Revised English Bible), or “unusual ability” (Good News Translation). But it would probably be a mistake to use the literal equivalent for “spirit” in most languages.

Knowledge: this is yet another term similar in meaning to those in the previous verse. But in some languages it may be necessary to repeat one of the words already used.

Understanding: the last of these three words here is the same as the second of the list in the previous verse.

To interpret dreams, explain riddles, and solve problems: these infinitives are really verbal nouns, and they all serve to explain what Daniel’s knowledge and understanding involved. On interpret dreams see chapter 4. The words explain riddles may be rendered “explain enigmas” (Anchor Bible and New American Bible) or “hidden things to reveal” (Knox). The noun refers to a mystery that puzzles the ordinary person. The expression solve problems literally means “to untie knots,” indicating an ability to find solutions to seemingly impossible problems. Some commentators see in this expression some kind of reference to the literal untying of knots in the context of Aramaic magical practices. An American Translation, for example, has “unraveling knots.” But this is unlikely. New Jerusalem Bible retains something of the image with “unravelling difficult problems” (compare Revised English Bible).

Were found: this is once again a passive form that should be made active in many languages. This idea may be expressed by beginning the verse “he possesses” followed by the list of qualities.

Let Daniel be called: it should be made clear in translation that this is a command of the king. New American Bible is correct in rendering it “summon Daniel….” Some other ways of saying this are “call for Daniel” (New International Version) or simply “send for him” (New Jerusalem Bible).

Show the interpretation: see 2.4. In some languages it may be appropriate to state clearly what is to be interpreted, as in “the interpretation of the writing on the wall” or “the meaning of the written message that appeared.” The writing has not been mentioned since verse 8.

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 .