priest

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The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)

Bratcher / Nida (1961) say this:

“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”

In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this:

“The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”

For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:

​​Bau cha r (បូជា‌ចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.

Translation commentary on Hosea 10:5

This verse vividly shows the powerlessness of idols and the sadness of idolatry. Here is a literal translation of the Hebrew text:

Concerning the heifers of Beth-aven they fear,
the dweller of Samaria.
Indeed, his people mourned over him,
and his idol-priests over him.
They wail for his glory,
because it has departed from them.

It is very difficult to get a clear understanding of this Hebrew text and what it is trying to say. We know little of the actual historical situation that the prophet faced at the moment these words were spoken or written. Why does the prophet speak of several heifers (female cows that have not given birth to a calf) when the usual problem is the idol of the single male calf in Beth-aven (also called Bethel)? Ancient versions, including the Septuagint, translate differently, either because they had an earlier Hebrew text that was different from this one (see Revised Standard Version footnotes), or because they understood the Hebrew differently. Translators have also used great freedom in adjusting the Hebrew tenses to the context, as expressed in their own languages.

The inhabitants of Samaria tremble for the calf of Beth-aven: The inhabitants (Good News Translation “The people”) is literally “the dweller,” which has a collective sense here, referring to all the residents. This approach is taken by the Septuagint and most other translations. Samaria was the capital city of the northern kingdom of Israel, but it was also another name for that kingdom (see comments on 7.1 and 8.5). Good News Translation says “the city of Samaria” for clarity, but it is more likely “the country of Samaria.”

Tremble translates a Hebrew verb that means “be afraid” or “be terrified.” New International Version and New Jewish Publication Society’s Tanakh have “fear.” In Hebrew it is not the same word for “fear” as in 10.3. A look at various translations shows that this word is debatable. NET Bible argues that on the basis of some orthographic confusion in the transfer of the Hebrew text it should probably read “lament.” This reading results in a perfect parallel with mourn in the third line. There is no convincing reason to deviate from the Hebrew text. “Fear” can also serve in parallel to mourn.

Instead of calf, the Hebrew text has “heifers” (that is, young female cows), which King James Version translates “calves.” Hebrew Old Testament Text Project defends the Hebrew text with an {A} decision, although a footnote in NET Bible insists on the possibility of a scribal error. The plural form may indicate an abstract and so refer to a singular calf or it is a so-called majestic plural. The Septuagint and the Peshitta translate it as singular. Good News Translation uses “gold bull” to indicate that this was a statue. The Hebrew definitely reads “heifers.” Nevertheless, in view of the context (where idol worship is apparently in focus), it is recommended to follow the majority of recent translations in using the singular form. New International Version and NET Bible say “calf-idol,” while Die Bibel im heutigen Deutsch and Bijbel in Gewone Taal have “bull idol.” Contemporary English Version is more generic, saying “idols.” However, this rendering is not recommended in view of the evidence elsewhere of this kind of idol in Bethel (see comments on 8.5).

Beth-aven, which means “house of evil,” is used as a mocking name to refer to the city of Bethel, which means “house of God” (see comments on 4.15). With this name the prophet condemns Bethel, the center of worship in Israel. Contemporary English Version says “sinful Bethel” to express the negative connotation in the name Beth-aven.

Its people shall mourn for it: This line begins with the Hebrew word ki, which is most likely an emphatic marker here, so it may be rendered “Indeed” (New Jewish Publication Society’s Tanakh) or “Truly.” Its people refers to the people of Israel, who are no longer the people of Yahweh. The meaning of the word mourn is clear. The question is, why are they mourning? It could be part of the Baal ritual, where people have to wail as part of the worship ceremony. Good News Translation gives a different interpretation, saying they “will mourn the loss of the gold bull,” suggesting that the idol will be taken away from them. The final line of this verse and the first line of 10.6 give credence to this interpretation. New International Version follows a similar interpretation: “Its people will mourn over it.”

And its idolatrous priests shall wail over it: King James Version renders idolatrous priests simply as “priests,” which is an inadequate translation. The Hebrew word for idolatrous priests differs from the one used for “priests” who served in the Temple of the LORD. The word here is used elsewhere in the Old Testament only of idolatrous priests (see 2 Kgs 23.5; Zeph 1.4). Good News Translation translates “priests who serve the idol.”

The Hebrew verb giving the action of these priests is rightly translated wail. This verb can also mean “rejoiced” (King James Version), but this meaning does not fit the context. Wolff believes the verb refers to the whirling movements of the annual dance of ritual mourning over the death of the god (when the dry season begins and plants dry up and die). Only now that dance is turned into one of mourning the loss of the golden calf to the invaders.

Over its glory which has departed from it: The idol’s glory or “golden splendor” (Good News Translation) was the shining ornaments of the idol and perhaps its golden covering. As stated in the next verse, the Assyrians took those riches with them, so in a sense, the idol’s glory went into exile. The Hebrew verb for has departed is used for exile in some contexts (see, for example, 2 Kgs 17.33; 25.21). A similar expression is used when the Philistines captured the Covenant Box: “The glory has departed from Israel, for the ark of God has been captured” (1 Sam 4.22).

A translation model for this verse is:

• The people of Samaria are terrified
for the bull-idol of wicked Bethel.
Indeed, they mourn over it,
its idol priests wail over it,
because its glory is taken away.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .