prophesy

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The Hebrew and the Greek that are translated in English versions as “prophesy” are translated into Anuak as “sing a song” (source: Loren Bliese), into Balanta-Kentohe as “passing on message of God” (source: Rob Koops), and into Ixcatlán Mazatec with a term that does not only refer to the future, but is “speak on behalf of God” (source: Robert Bascom).

Other translations include: “God making someone to show something in advance” (Ojitlán Chinantec), “God causing someone to think and then say it” (Aguaruna), “speaking God’s thoughts” (Shipibo-Conibo), “God made someone say something” “Xicotepec De Juárez Totonac) (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125), “proclaim God’s message” (Teutila Cuicatec), “speak for God” (Chichimeca-Jonaz), “preach the Word of God” (Lalana Chinantec), “speak God’s words” (Tepeuxila Cuicatec), “that which God’s Spirit will cause one to say one will say” (Mayo) (source for this and four above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), “say what God wants people to hear” (tell people God wod dat e gii oona fa say) (Gullah) (source: Robert Bascom), and “bring God’s mouth” (Bariai) (source: Bariai Back Translation).

In Luang it is translated with different shades of meaning:

  • For Acts 3:18, 3:21, 3:25: nurwowohora — “mouth says words that don’t come from one’s own mind.” (“This term refers to an individual’s speaking words that are not his because either a good or bad spirit is at work through him. The speaker is not in control of himself.”)
  • For Acts 19:6, Acts 21:9: nakotnohora — “talk about.” (“The focus of this term is on telling God’s message for the present as opposed to the future.”)
  • For Acts 21:11: rora — “foretell” (“The focus of this term is giving God’s message concerning the future. The person who speaks is aware of what he is doing and he is using his own mind, yet it is with God’s power that he foretells the future.”)

Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.

See also prophet and prophesy / prophetic frenzy.

offering

The Hebrew that is translated as “offering” in English is translated in Venda as nduvho. J. A. van Rooy (in The Bible Translator 1974, p. 439ff. ) explains: “It is derived from the verb u luvha (‘to pay homage to; to acknowledge the superiority of; at the same time usually asking for a favour’). It is sometimes used as a synonym for ‘asking something from a chief. The noun nduvho means ‘a gift of allegiance,’ which corresponds closely with minchah (מִנְחָה) as ‘offering of allegiance.’ This term nduvho has in it the elements of subjugation, of reciprocity (asking for a favor), of being taken up into the same community as the chief in allegiance to him. Only the element of expiation is missing.”

In Northern Emberá, it is translated as “given to God freely.” (Source: Loewen 1980, p. 108)

See also offering (qorban).

complete verse (1 Kings 18:29)

Following are a number of back-translations as well as a sample translation for translators of 1 Kings 18:29:

  • Kupsabiny: “They continued to shout repeatedly until they prophesied (like they were mad) until it was close to sunset. But, nothing at all happened.” (Source: Kupsabiny Back Translation)
  • Newari: “Midday passed, and they continued speaking prophecy until the time of the evening sacrifice. But no sound came, no one answered, no one paid any attention.” (Source: Newari Back Translation)
  • Hiligaynon: “Noon/Midday had-passed and they still continued their shouting until their time for offering had-passed, but no one [intensifier] answered them.” (Source: Hiligaynon Back Translation)
  • English: “They continued calling out to Baal all afternoon. But there was no reply, no answer, no god who paid attention.” (Source: Translation for Translators)

Translation commentary on 1 Kings 18:29

And renders the Hebrew verbal transition that is sometimes translated “And it happened.” Like Good News Translation, most modern versions do not render it explicitly in this case since it would interrupt the flow of the dramatic narrative at this point.

Midday: As indicated above, this translates the same Hebrew word rendered “noon” in verses 26 and 27.

They raved on: Raved on translates the Hebrew verb that is often translated “prophesied” (so La Bible Pléiade here in this verse). The activity of the prophets here is not that of foretelling the future or of speaking out with judgments on behalf of God. The same verb is used of Saul in 1 Sam 18.10, where Revised Standard Version renders it “raved.” Here in verse 29, the prophets are engaging in ecstatic behavior that consists of dancing and shouting. See also the comments on this verb in 1 Kgs 22.10, where Revised Standard Version has “were prophesying.”

Until the time of the offering of the oblation: The Hebrew noun rendered oblation sometimes refers to secular gifts or presents. Revised Standard Version translates it “tribute” in 1 Kgs 4.21 (5.1 in the Masoretic Text) and “present” in 1 Kgs 10.25. In the context of worship and sacrifices, this Hebrew noun always refers to a gift of grain and Revised Standard Version often translates it as “cereal offering” (see the comments on 1 Kgs 8.64). According to Lev 6.20, half of the cereal offering was to be offered to God in the morning and the other half in the evening. Here in verse 29, the reference to the time of the cereal offering is simply a way of indicating the time of day, which was about three o’clock in the afternoon.

Good News Translation says simply “until the middle of the afternoon.” But translators should try to keep something of the cultural form here along with the correct meaning. New Jerusalem Bible keeps the form with “until the time when the offering is presented.” Similar translations include “till the hour of the regular offering” (Revised English Bible) and “until the time for offering sacrifice” (New American Bible). But most readers today will not know what time of day the offering was presented. A better solution may be “until the time of the evening sacrifice” (La Bible du Semeur) or “until the evening when the cereal offering was offered to God.”

There was no voice; no one answered: See the comments on these two statements in verse 26. It will be noted, however, that in this verse an additional statement is made: no one heeded. This has the same basic meaning as the other two statements, but it serves to make them even stronger. If synonymous expressions are available in the receptor language, and if it is not unnatural to do so, three different statements should be made here. The third expression in this context is translated in 2 Kgs 4.31 as “there was no … sign of life.”

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 .