The Greek that is translated as “wherever the corpse is, there the vultures will gather” or similar in English is translated in Mairasi a lot more specific as “if you see the mother of flocks of corpse-eating birds, Long-tailed Buzzard, Grey-faced Buzzard, White-breasted sea Eagle, or Brahminy Kite, then there is something dead and rotting, a dead person’s body, or a dead wilderness animal is over there.” (Aij ner nenem naa, tuao, iamba, sende fut namba in netomwan andani, orom umburu joet tan, nere neavo, sas warenar joetnyaa fovar atat.)
In Tangoa, a cultural substitute is used: “When you see the flying foxes flying to one location, you know that there is a ripe mango tree there” (Vara ko hite na karai la lo avu vano hin te jara, o pa levosahia vara te pahai mo mena atu.). A footnote explains in that translation that “when the last days come close, and people see all these things happening, they can be sure that it won’t be long before the Son of Man appears on the earth.” (Source: Ross McKerras)
Following are a number of back-translations of Luke 17:37:
Noongar: “Jesus’ disciples asked him, ‘Where, Lord?’ Jesus said, ‘Where dead people lie, the vultures will come together.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “When Yesus’ words were finished, his disciples asked him, they said: ‘Where will that happen, Lord?’ Yesus answered them with this figure-of-speech: ‘If there is something dead, it is known/obvious because many birds gather to eat. So also when I come again: I will not come hidden, it will be known/obvious.'” (Source: Uma Back Translation)
Yakan: “Then his disciples asked him, they said, ‘Sir, where will this happen?’ Isa answered them with a proverb he said, ‘Wherever there is a corpse, there the crows gather.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Jesus’ disciples asked him, they said, ‘Where is this going to happen?’ And Jesus answered, ‘Wherever there is a corpse, there also will be the birds who eat dead things, which is to say, when the wickedness of mankind becomes very excessive then will occur the judgment (punishment) of God.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then his disciples inquired of him, ‘Lord, where will this happen?’ Jesus answered parabling, ‘Wherever there are dead-people, that is where the birds that eat the dead will gather.'” (Source: Kankanaey Back Translation)
Tagbanwa: “When the disciples heard, they questioned, saying, ‘Well where will it be, Lord?’ Jesus replied, ‘The saying/proverb says, ‘Where the one is who died, there is where the vultures gather.”” (Source: Tagbanwa Back Translation)
The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare [מָרֵא]) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.
In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.
In the New Testament, the Greek term kurios has at least four different kinds of use:
referring to “God,” especially in Old Testament quotations,
meaning “master” or “owner,” especially in parables, etc.,
as a form of address (see for instance John 4:11: “Sir, you have no bucket”),
or, most often, referring to Jesus
In the first and fourth case, it is also translated as “Lord” in English.
Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”
When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).
Click or tap here to see the rest of this insight
Following are some of the solutions that don’t rely on a different typographical display (see above):
Iyansi: Mwol. Mwol is traditionally used for the “chief of a group of communities and villages” with legal, temporal, and spiritual authority (versus the “mfum [the term used in other Bantu languages] which is used for the chief of one community of people in one village”). Mwol is also used for twins who are “treated as special children, highly honored, and taken care of like kings and queens.” (Source: Kividi Kikama in Greed / Kruger, p. 396ff.)
Binumarien: Karaambaia: “fight-leader” (Source: Oates 1995, p. 255)
Warlpiri: Warlaljamarri (owner or possessor of something — for more information tap or click here)
We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.
New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.
Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. )
Mairasi: Onggoao Nem (“Throated One” — “Leader,” “Elder”) or Enggavot Nan (“Above-One”) (source: Enggavoter 2004)
Obolo: Okaan̄-ene (“Owner of person(s)”) (source: Enene Enene)
Lotha Naga: Opvui (“owner of house / field / cattle”) — since both “Lord” and YHWH are translated as Opvui there is an understanding that “Opvui Jesus is the same as the Opvui of the Old Testament”
Seediq: Tholang, loan word from Min Nan Chinese (the majority language in Taiwan) thâu-lâng (頭儂): “Master” (source: Covell 1998, p. 248)
Thai: phra’ phu pen cao (พระผู้เป็นเจ้า) (divine person who is lord) or ong(kh) cao nay (องค์เจ้านาย) (<divine classifier>-lord-boss) (source: Stephen Pattemore)
Arabic often uses different terms for adonai or kurios referring to God (al-rabb الرب) and kurios referring to Jesus (al-sayyid الـسـيـد). Al-rabb is also the term traditionally used in Arabic Christian-idiom translations for YHWH, and al-sayyid is an honorary term, similar to English “lord” or “sir” (source: Andy Warren-Rothlin).
Tamil also uses different terms for adonai/kurios when referring to God and kurios when referring to Jesus. The former is Karttar கர்த்தர், a Sanskrit-derived term with the original meaning of “creator,” and the latter in Āṇṭavar ஆண்டவர், a Tamil term originally meaning “govern” or “reign” (source: Natarajan Subramani).
Burunge: Looimoo: “owner who owns everything” (in the Burunge Bible translation, this term is only used as a reference to Jesus and was originally used to refer to the traditional highest deity — source: Michael Endl in Holzhausen / Riderer 2010, p. 48)
Aguacateco: Ajcaw ske’j: “the one to whom we belong and who is above us” (source: Rita Peterson in Holzhausen / Riderer 2010, p. 49)
Konkomba: Tidindaan: “He who is the owner of the land and reigns over the people” (source: Lidorio 2007, p. 66)
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”
kai apokrithentes legousin autō ‘and they answered and said to him,’ presumably the disciples. apokrithentes means here ‘reacting, or, commenting upon what Jesus had said,’ or ‘taking up Jesus’ words.’
pou, kurie ‘where (will this be), Lord,’ referring either to the place where the events of vv. 31-35 will happen, or to the place where those will be who are left behind, preferably the former.
hopou to sōma, ekei kai hoi aetoi episunachthēsontai ‘where the body (is) there also the vultures will gather,’ probably a proverbial saying, meaning that there will be no mistaking the place. At the same time this is not an answer to the question, and it appears that Jesus declines to give a forthright answer. For episunagō cf. on 13.34.
sōma ‘body,’ hence ‘corpse.’
aetos ‘eagle,’ here ‘vulture.’
Translation:
And they said to him, or, ‘thereupon they said to him,’ “at this point they asked him” (The Four Gospels – a New Translation), cf. on “answered” in 3.16.
Where?, or, ‘where will it/that happen?’ (cf. The Four Gospels – a New Translation, Batak Toba).
He said to them, or, in order to provide a clue that what follows must be taken metaphorically, ‘he spoke to them (or, he answered them with) a saying/proverb.’
In the following saying it is sometimes better to shift to a conditional clause, cf. ‘if a body is lying somewhere, the vultures…’ (Navajo).
Eagle, preferably, ‘vulture,’ or a comparable bird of prey eating carrion, e.g. ‘raven’ (Balinese); Toraja-Sa’dan uses the name of a grey bird (lit. ‘meat-fetcher’), which preys on the sacrificial meat at places where a religious feast is held.
Will be gathered, or, ‘will come together.’
Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.
Leave a Reply
You must be logged in to post a comment.