lion

There are no lions in Bawm country, so the Bawm Chin translation uses “a tiger with a mane” where the Greek term for “lion” is used and in Sranan Tongo the “roaring lion” in 1 Peter 5:8 is a krasi tigri, an “aggressive tiger.”

In the Kahua culture, lions are not known either so the Kahua translation used “fierce animal.”

In 1 Peter 5:8, the Uripiv translation uses “a hungry shark” instead of a roaring lion.

Sources: David Clark for Bawm Chin and Kahua, Japini 2015, p. 33, for Sranan Tongo, and Ross McKerras for Uripiv)

Translation commentary on Proverbs 19:12

“A king’s wrath is like the growling of a lion”: For a similar image of a king see 16.14. The king’s anger is here thought of as threatening and so is compared with the “growling of a lion”. The word for the noise that a lion makes is translated “growling” by Revised Standard Version and New Revised Standard Version, whereas most others render it “roar” or “roaring.” The important point in this simile is that the noise that a lion makes inspires fear in those who hear it; and translators should use a term or expression that is appropriate for that sense. One translation, for example, says “. . . a lion which is coming to eat you.” In languages where lions and their growling are unknown, it will often be necessary to shift to an equivalent wild animal or to say, for example, “The anger of a king is like the roar of a fierce animal.”

“But his favor is like dew upon the grass”: “Favor” contrasts with “wrath” in line 1 and means “goodness” or “kindness.” For a king’s “favor” see 16.15. “Dew” is moisture that forms on cool surfaces when the temperature drops in the night. In the hot season in the eastern Mediterranean region the dew kept plants from drying up and so was considered a gift from God. See Gen 27.28 for use of the term “dew” in the blessing given to Jacob by Isaac. Good News Translation “welcome rain” has altered the biblical figure, perhaps unnecessarily.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

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. )