den of lions

The now commonly-used English idiom “den of lions” (for a dangerous situation) was first coined in 1560 in the Geneva Bible. (Source: Crystal 2010, p. 275)

For other idioms in English that were coined by Bible translation, see here.

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 6:16

The first sentence of this verse may be understood in two slightly different ways. In the first case the actual execution of the order is not mentioned, but only the order (see Good News Translation). And in the second the king’s order as such is not given (see Revised Standard Version), but the execution of it makes clear what it was. However, the meaning of these two is essentially the same, so translators should simply translate in such a way as to make it clear that the order was given and then carried out.

The king commanded: Revised Standard Version does not provide the detail that the king commanded someone to do something. If this information is to be supplied in the translation, the translator may wish to say that he commanded “them” (indefinite), or “someone,” or “his servants.” They were ordered to throw Daniel into the hole where the lions were.

Was brought and cast: these two passive verbs may be taken care of by the addition of the information suggested above following the verb commanded. The whole first sentence may be translated as two and may say something like “The king commanded his servants to take Daniel and throw him into the hole where the lions were. And they did so.” Another way of conveying the same essential meaning is “On orders from the king, some men (or they) took Daniel and threw him into the place where the lions were kept.”

Den of lions: see verse 7.

Whom you serve continually: the emphasis should be rather on the devotion and faithfulness of Daniel rather than on the continuity of his service. New Revised Standard Version renders “whom you faithfully serve” (compare also New Jerusalem Bible).

May your God … deliver you!: in Aramaic there is strong emphasis on the subject your God, which is separated from the rest of the sentence at the beginning and then taken up again by the third person singular pronoun. This emphasis is brought out in Bible en français courant by saying “Only your God … can save you.” New Jerusalem Bible attempts to reflect the same idea with “Your God … will have to save you.” And New English Bible has “Your own God … will save you.” This should probably be understood as more than a fond hope or mere wishful thinking. Instead, it is to be seen as a rather firm affirmation of faith.

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 .