right hand of

The Greek and Hebrew that is typically translated as “(to the) right hand of” is often translated much more descriptively in other languages. In Yakan it is translated as “at the right side, here in the greatest/most important/most honored place/seat,” in Mezquital Otomi as “the right hand, at the place of honor,” in Chuj as “exalted at the right hand,” in Chichimeca-Jonaz as “in a high place there at the right,” in Lalana Chinantec as “make great,” in Isthmus Mixe as “given great authority,” in Morelos Nahuatl as “placed big” or “heart-strengthens me,” in Isthmus Mixe as “stays with me,” (source: Viola Waterhouse in Notes on Translation August, 1966, p. 86ff), and in Teutila Cuicatec as “in all authority at the right side” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.).

In Lamnso’, the seat on the right-hand side signifies that the person seated there would have a higher position than the one to his left (vs. just being a seat of honor). To circumvent any misunderstanding of the biblical text, the translation here refers to the “highest seat next to God.” (Source: Karl Grebe in Holzhausen 1991, p. 52)

For Old Testament examples of blessing and power associated with God’s right hand, see Gen 48:14, 48:17, Exodus 15:6, 15:12, Psalm 48:10, 80:15, 80:17, 89:13.

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 Psalm 45:8 - 45:9

The poet describes the magnificence of the royal court. The king’s robes are fragrant with myrrh and aloes and cassia. All three are perfumes derived from vegetable substance. Good News Translation has by use of “perfume of” indicated the nature of the substances, and names only two of them. The Hebrew text is a bit unusual, and New English Bible has “powder of aloes” for “aloes and cassia” of most other translations. In languages where there are known substances for making perfume, these may be substituted for myrrh and aloes and cassia. Alternatively, the translator must either employ the specific terms with a generic such as “substance,” or use some kind of descriptive phrase; for example, “a sweet smelling liquid.”

Ivory palaces (see 1 Kgs 22.39) are not palaces completely built of ivory, but palaces decorated with ivory, either in the building itself or in the furniture (see 1 Kgs 10.18; Amos 3.15; 6.4). The expression ivory palaces may be rendered in various ways. In some languages one may use a borrowed term for ivory and accompany it with a generic term; for example, “a material called ivory.” In other cases where ivory is unfamiliar, it can be compared to other materials such as bone, teeth, and animal horns; for example, “a material that looks like bone.” There is little point in using “elephants’ teeth” if elephants are unknown.

The stringed instruments in verse 8b are not further identified (the word occurs elsewhere only in 150.4); New English Bible “music of strings.” New Jerusalem Bible translates “lutes”; New Jerusalem Bible “harps.” Good News Translation has “musicians” instead of musical instruments; the translation can be “the music that is played….”

In verse 9 your ladies of honor is a rather polite designation of the women of the king’s harem. Some of them were royal princesses, daughters of kings. The phrase translated of honor is taken by some to mean “your prized possessions,” “your most valuable belongings.” New Jerusalem Bible has “Royal princesses are your favorites.” In some languages ladies of honor may be rendered, for example, “women who have the honor of serving you.”

At your right is the place of honor (see 16.11). In some languages the right hand is called “the man hand,” which is both the position of honor and on the side of power. The word translated queen is an unusual one, occurring only here and in Nehemiah 2.6; it can mean “queen mother” (so Die Bibel im heutigen Deutsch footnote). Here the queen is the bride herself; the poet is describing the royal court, and not talking about a woman who is already queen, other than the queen-to-be (unless, in fact, the king’s mother is being referred to). In some languages no distinction exists between wife, woman, and bride. However, if the queen referred to is to be understood as the bride, it is often possible to qualify by saying “the Queen-woman the king will marry” or “the woman the king will marry.”

Gold of Ophir: it is not known exactly where Ophir was; southwest Arabia seems the most likely location. Its gold was the finest (see 1 Kgs 9.28; 10.11; Job 22.24; 28.16), and so Good News Translation has translated the phrase as “ornaments of finest gold.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .