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 If the headman failed consistently in raids, he was superceded by a better warrior.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 Hosea 13:10

In verses 10-11 God continues to speak to Israel as if the nation is a single person. Both verses also continue to show the negative attitude that God expresses elsewhere toward kingship in Israel (see 8.4-10; 10.3-4, 7, 15).

Both Revised Standard Version and Good News Translation show by their footnotes that this verse has several textual problems. Good News Translation greatly revises and simplifies this verse so that its general message is understood. But it cannot serve as a basis for translation.

Where now is your king…?: Instead of Where, the Hebrew text has “I will be” (Revised Standard Version footnote). In Hebrew both are written with the same three consonants, but in a different order. Hebrew Old Testament Text Project prefers Where (a {B} decision). The Septuagint, the Peshitta, the Vulgate, and most modern versions also follow this reading (for example, Revised Standard Version/New Revised Standard Version, Contemporary English Version, New International Version, New Living Translation, English Standard Version, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, De Nieuwe Bijbelvertaling). Only King James Version and New King James Version follow the Hebrew text, which we do not recommend here. It does not make sense in this context.

The Hebrew adverb for now does not emphasize the present time, but more the present results of what Israel has done. It often combines with an interrogative and makes it sound somewhat taunting. Other possible translations of it in English are “then” ( NET Bible) or “so.” It can also be left untranslated, as in New International Version. The receptor language may have a specific expression to reflect this taunt; for example, Bible en français courant says “Your king, what has become of him?”

With this rhetorical question Yahweh is saying, “You may consider him to be your king, because you wanted a king. But he is not my king, for I have not asked for him nor chosen him” (compare 8.4). In Hebrew this question contains very few words, but the message is stronger that way.

To save you may be rendered “that he may save you” (New International Version). The king should save the people, but he fails to do so.

Where are all your princes, to defend you: In Revised Standard Version this line is parallel to the previous one. However, as the three Revised Standard Version footnotes on this line indicate, the Hebrew reads “in all your cities and your judges.” So the first two lines may be better understood by NET Bible as follows:

Where then is your king,
that he may save you in all your cities?

In the Hebrew text “your judges” is parallel to “your king” and begins a new line. The Hebrew word literally means “those who judge you,” but this word can also refer to rulers (as in the book of Judges). Since it is parallel to king in the first line, it more likely means “rulers” (New International Version, NET Bible) in this context.

Those of whom you said, “Give me a king and princes”: These two lines remind us of the request the Israelites made to Samuel when they asked for a king (1 Sam 8.4-9).

Give me a king and princes is a literal translation of the Hebrew. The Hebrew word for princes should be understood here in the more general sense of “leaders” or “government officials,” not necessarily the sons of the king (see comments on 3.4).

A translation model for this verse is:

• So where is your king now
to save you in all your cities?
Where are your rulers you asked for saying,
“Give me a king and leaders”?

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 .