Jerusalem

The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:


“Jerusalem” in French Sign Language (source: La Bible en langue des signes française )

While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)


“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)

Learn more on Bible Odyssey: Jerusalem .

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • Ayutla Mixtec: “one who talks as God’s representative”
  • Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
  • Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)


“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

complete verse (1 Kings 11:29)

Following are a number of back-translations as well as a sample translation for translators of 1 Kings 11:29:

  • Kupsabiny: “Then one day, when Jeroboam was leaving Jerusalem, he met on the road with the prophet of God Ahijah of Shiloh. Ahijah was wearing a dress which was still new and they were the only ones on the way.” (Source: Kupsabiny Back Translation)
  • Newari: “At that time, when Jeroboam was going out from Jerusalem, Ahijah the prophet from Shiloh met him on the road. Ahiah was wearing a new shawl. Only the two of them were on a field.” (Source: Newari Back Translation)
  • Hiligaynon: “One time, while Jeroboam was-going-out of Jerusalem, Prophet Ahia who come-from-Shilo met him. Ahia was-wearing a new outer garment. Only the two of them there at the valley/field.” (Source: Hiligaynon Back Translation)
  • English: “One day when Jeroboam was walking alone along the road outside of Jerusalem, the prophet Ahijah from Shiloh city met him. Ahijah was wearing a new robe,” (Source: Translation for Translators)

Translation commentary on 1 Kings 11:29

And at that time is literally “and it was at that time.” Jewish Publication Version says “And it came to pass at that time.” The writer uses this verbal transition to indicate that the events about to be described took place during the time that Jeroboam was working for Solomon. Since the Hebrew does not refer to a specific time, some English translations use the general expression “One day” (Good News Translation, Contemporary English Version, New Living Translation).

When Jeroboam went out of Jerusalem: These words are to be understood literally, but the author may also have intended for them to be understood symbolically, as a reference to Jeroboam who will leave Jerusalem to become king of Israel.

For prophet see the comments on 1 Kgs 1.8.

Ahijah reappears in chapter 14, where his name in Hebrew is sometimes “Ahijahu.”

Shilonite means “from the city of Shiloh” (see the comments on 1 Kgs 2.27).

Found him on the road: The text is not implying that Jeroboam was lost. The meaning is rather “met him on the way/road” (New Jewish Publication Society’s Tanakh, Revised English Bible, New American Bible) or “saw him…”; that is, Ahijah found or met Jeroboam while Jeroboam was walking on the road. The context, however, has led some translators to use an expression like “accosted him on the road” (New Jerusalem Bible).

Ahijah had clad himself with a new garment is literally “he had clad himself with a new garment.” The Septuagint says “Ahijah was clad….” Anchor Bible, however, argues that it was Jeroboam who was wearing the new garment. According to most interpreters, however, the following verse makes clear that it was Ahijah and not Jeroboam who was wearing the new garment. In order to avoid confusion, Revised Standard Version substitutes the proper name for the pronoun (also New Jerusalem Bible). Another rendering based on the same interpretation says that “the prophet was wearing a new cloak” (Revised English Bible, New American Bible). Good News Translation omits this information here since it is repeated in the next verse.

The Hebrew word translated garment refers to an outer garment and should not be rendered in such a way as to give the impression that the prophet was completely naked when he removes the garment in the next verse. New Century Version has “coat” while New International Version and Revised English Bible say “cloak.” Both of these options refer to an outer garment.

The two of them were alone in the open country: This means that the two men were not within the city of Jerusalem.

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 .