Pharaoh

The term that is used for monarchs in ancient Egypt and is transliterated as “Pharaoh” in English is translated in Finnish Sign Language with the sign signifying the “fake metal beard (postiche)” that was word by Pharaohs during official functions. (Source: Tarja Sandholm)


“Pharaoh” in Finnish Sign Language (source )

Learn more on Bible Odyssey: Pharaoh .

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

complete verse (1 Kings 11:22)

Following are a number of back-translations as well as a sample translation for translators of 1 Kings 11:22:

  • Kupsabiny: “Pharaoh replied, ‘What are you lacking so that you have thought of going back to your country?’ But Hadad answered, ‘There is nothing, leave me to go.’” (Source: Kupsabiny Back Translation)
  • Newari: “Pharaoh asked, "What are you lacking here, that you want to go back to your own country?"
    Hadad replied, "Even though I am lacking nothing here, please do me the kindness of allowing me to go."” (Source: Newari Back Translation)
  • Hiligaynon: “The king asked, ‘Why? What else still lacking with you here that you really want to go-home in your (plur.)-(place)?’ Hadad replied, ‘Nothing; just let- me -go-home.’” (Source: Hiligaynon Back Translation)
  • English: “But the king said to him, ‘Why do you want to go back to your country? Is there something that you lack that you want me to give to you?’ Hadad replied, ‘No, but please just allow me to go.’ So the king allowed him to leave, and he returned to his own country and became the king of Edom.” (Source: Translation for Translators)

2nd person pronoun with low register (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person.

In these verses, however, omae (おまえ) is used, a cruder second person pronoun, that Jesus for instance chooses when chiding his disciples. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also first person pronoun with low register and third person pronoun with low register.

Japanese benefactives (-sete)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on 1 Kings 11:22

The common Hebrew conjunction here is translated But in Revised Standard Version since the king’s response is seen as contrary to the expectation of the reader that Hadad would be granted his request.

Country: See verse 21.

He said to him: The Hebrew says “He said, ‘No.’ ” Many interpreters correct the Hebrew word for “No” to read “to him.” The Hebrew words for “no” and “to him” sound the same and were often confused in the manuscripts. But the sense of the Masoretic Text is “He said [to him], ‘No, that is not the reason I wish to leave.’ ” Or it may be taken to mean “He said, ‘[I have lacked] nothing.’ ” Many modern versions adopt the reading of the Masoretic Text (New Revised Standard Version, New International Version, Contemporary English Version, New Century Version, Revised English Bible, New American Bible, New Jerusalem Bible, Bible en français courant, Traduction œcuménique de la Bible, Jewish Publication Version). Bible en français courant, for example, says “ ‘I don’t lack anything,’ he replied.”

Only let me go is literally “Only to go let me go.” This construction gives emphasis to Hadad’s request. Good News Translation attempts to capture the emphasis by using the word “Just.”

As the footnote in Good News Translation states, the words “And he went back to his country” are not in the Masoretic Text. Good News Translation follows the Septuagint in adding these words, but Critique Textuelle de l’Ancien Testament recommends that the shorter reading of the Masoretic Text be followed. But if the shorter reading is adopted, the story will certainly be seen as incomplete since it ends with a second request to which there is no response and no conclusion to the story.

The final sentence of this verse in Good News Translation is also based on the Septuagint. In the Masoretic Text this sentence, with some differences, comes at the end of verse 25. Like Good News Translation, many other modern versions also transpose the second half of verse 25 to the end of verse 22 (so New Jerusalem Bible, La Bible Pléiade, Osty-Trinquet). Revised English Bible places all of verse 25 at the end of verse 22. Critique Textuelle de l’Ancien Testament recommends that the order of the Masoretic Text be followed.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .