priest

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The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)

Bratcher / Nida (1961) say this:

“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo (Dinė)), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”

In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”

For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:

​​Bau cha r (បូជា‌ចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.

See also idolatrous priests.

complete verse (1 Samuel 21:5)

Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 21:5:

  • Kupsabiny: “David told him that, ‘No one has slept with a woman. My people cleanse themselves even when they are doing their usual work, what can you say then about now that we are not in our usual work!’” (Source: Kupsabiny Back Translation)
  • Newari: “David replied to the priest, "Till today, when we went for any work, we have stayed far away from women. If their body parts are pure even when they go to do ordinary work, how much more will their body parts be pure today."” (Source: Newari Back Translation)
  • Hiligaynon: “David answered, ‘We (excl.) do- not -lie-down-beside/(do- not -have-sexual-relations-with) women if we have a mission. Even-if we go-out/set-out for just an ordinary mission (it is) necessary that we (excl.) be clean How much more now that this (is) a special mission.’” (Source: Hiligaynon Back Translation)
  • English: “David replied, ‘They have not been near women for many days. I do not allow my men to defile themselves by sleeping with women while they are preparing to fight in battles. They must continue to keep themselves acceptable to God when they are on ordinary trips, and today they have kept themselves acceptable to God because now we are doing something very special/important.’” (Source: Translation for Translators)

Translation commentary on 1 Samuel 21:5

Answered the priest: literally “answered the priest and said to him.”

Of a truth: this Revised Standard Version rendering does not translate the same expression translated in this way in Josh 7.20, 1 Kgs 19.17, and Job 34.12. But the combination of the conjunction plus hypothetical particle seems to be used to introduce something, the truth of which the speaker wishes to assure the hearer. Both New Revised Standard Version and New American Bible begin the quotation with the word “indeed.” Some other possible translations are “certainly” (Revised English Bible, Fox), “of course” (Klein), and “I assure you” (New Jewish Publication Society’s Tanakh).

Women have been kept from us: it is not that the men have had no social contact with women, but specifically that they have had no sexual relations with them (see verse 4). This sense is more clearly expressed in Revised English Bible (“women have been denied us”) and New Jerusalem Bible (“have been forbidden to us”; so also Traduction œcuménique de la Bible). In languages where such passive formulations are impossible or unnatural, the Good News Translation model may prove helpful.

As always: literally “as yesterday and the day-before-yesterday” (see 14.21; 19.7, where this idiom is translated in Revised Standard Version as “before that time” and “as before”).

When I go on an expedition: literally “when I go out.” The context provides the reason for specifying the nature of the going out as a “campaign” (Revised English Bible) or “journey” (New American Bible). Instead of the singular pronoun I, some languages may require the plural “we,” since it is clearly implied that David would be accompanied by his men.

The vessels of the young men are holy: the Hebrew word vessels is used for a wide variety of objects, from articles used for eating and drinking, to musical instruments, weapons, and household objects. It is uncertain whether the word here refers to the body or more specifically to the penis. La Bible Pléiade says “the genitals of the young men are in a state of holiness.” Some translations use the general word “vessels” (Revised Standard Version, New Revised Standard Version, New Jewish Publication Society’s Tanakh, Fox), which is strange-sounding English. While most readers would probably understand this as a euphemism for the penis because of the context, it is not a normal English euphemism. New Jerusalem Bible says “the men’s things,” which is ambiguous but which would probably be understood as a euphemism in the context. Better models are Revised English Bible (“the young men’s bodies have remained holy”) and New American Bible (“all the young men are consecrated”). It is also possible, though not likely in light of the preceding verse, that the Hebrew word here refers to the “equipment” (La Bible du Semeur) or “weapons” (Bible en français courant) that the men were carrying with them.

The Septuagint and a Hebrew manuscript from Qumran say “all the young men are holy.” The word the vessels of and “all” are very similar in Hebrew. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and suggests that vessels is a euphemism for the penis.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .