8The Levites and all Judah did according to all that the priest Jehoiada commanded; each brought his men who were to come on duty on the Sabbath with those who were to go off duty on the Sabbath, for the priest Jehoiada did not dismiss the divisions.
The Hebrew and Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil, in Mairasi as “Jew’s Rest Day,” in Quiotepec Chinantec as “day when people of Israel rested,” in Shilluk as “day of God,” in Obolo as Usen Mbuban or “Holy Day,” and in Mandarin Chinese as ānxírì (安息日) or “rest day” (literally: “peace – rest – day”). (Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Quiotepec Chinantec: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene; Chinese: Jost Zetzsche)
In Matumbi it is translated as Sabato ya Ayahudi or “Sabbath of the Jews,” to distinguish it from the Islamic Sabbath (which is Friday) or the Christian Sabbath (which is Sunday). (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak / ថ្ងៃឈប់សំរាក). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honor of Yahweh as the Creator), the committee for the Today’s Khmer Version (publ. 2005) decided to keep the Hebrew word and use its transliterated form Thgnai Sabath (ថ្ងៃសប្ប័ទ). “The Buddhist word Thngai Seil ‘day of merits’ used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff. )
In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original). Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation ‘Sabbath’ into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”
In French Sign Language it is translated with a sign that depicts closing of the blinds of a store:
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.
The Greek, Hebrew, Aramaic and Latin that is transliterated “Levites” in English (only the Contemporary English Version translates it as “temple helpers”) is translated in Ojitlán Chinantec as “temple caretakers,” Yatzachi Zapotec as “people born in the family line of Levi, people whose responsibility it was to do the work in the important church of the Israelites,” in Alekano as “servants in the sacrifice house from Jerusalem place,” and in Tenango Otomi as “helpers of priests.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In American Sign Language with a sign that combines “temple” + “servant.” (Source: Ruth Anna Spooner, Ron Lawer)
“Levite” in American Sign Language, source: Deaf Harbor
The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
Following are a number of back-translations as well as a sample translation for translators of 2 Chronicles 23:8:
Kupsabiny: “Then, it was done like Jehoiada had said. The commanders of Levites led all the people who were on duty and those who were off duty on that day of Sabbath, because Jehoiada wanted that all people should come for work.” (Source: Kupsabiny Back Translation)
Newari: “The Levites and all the people of Judah did as Jehoiada the Priest said. They took both groups of people with them– those who came on the Sabbath as well as those who left on the Sabbath. Because Jehoiada the priest did not give leave to either group.” (Source: Newari Back Translation)
Hiligaynon: “The Levites and all (the people) of/from-Juda did what Jehoyada the priest had-commanded. The commanders gathered their men who were-guarding on the Day For-Resting, including those who are not on duty/guard that day. Jehoyada did not let the Levites go-home even-though their turn is already done.” (Source: Hiligaynon Back Translation)
English: “So the descendants of Levi and all the men of Judah did what Jehoiada had told them. He did not allow anyone to go home after having finished his work on that Sabbath day. Each commander took charge of his men, the ones who were finishing their work on that day and those who were starting their work on that day.” (Source: Translation for Translators)
The Levites and all Judah did according to all that Jehoiada the priest commanded: Since the Levites were a part of the people of Judah, it will be more natural in some languages to render The Levites and all Judah as “The Levites and all the other people of Judah.” Did according to all that Jehoiada the priest commanded may be better expressed as “obeyed everything Jehoiada the priest had commanded” (New Century Version) or “executed punctually all the orders that the priest Jehoiada had given them” (La Bible du Semeur). For Jehoiada the priest, see the comments on 2 Chr 22.11. It is mentioned twice in this verse that Jehoiada was a priest, but this information may be left implied if it is clear in the context (so Good News Translation).
They each brought his men, who were to go off duty on the sabbath, with those who were to come on duty on the sabbath: The pronoun They refers to the commanders of the priests and Levites. Good News Translation makes this explicit by saying “the commanders.” For who were to go off duty on the sabbath, see the comments on 2Chr 23.4. As in verse 4, this clause probably means “who were to go on duty on the Sabbath.” The Hebrew clause rendered who were to come on duty on the sabbath more likely means “who were to go off duty on the Sabbath.” The priests and Levites coming on duty and going off duty are in view here. Their commanders assembled them all.
For Jehoiada the priest did not dismiss the divisions: The commanders were able to assemble all the priests and Levites since Jehoiada had not dismissed any of their divisions. For the divisions of the priests and Levites, see 1 Chr 23–26; for the word divisions, see the comments on 1 Chr 24.1.
If the last part of this verse is found awkward when translated literally, it may be restructured according to the following model:
• Jehoiada did not let anyone from the groups of the priests and Levites go away. So the commanders could use the men who came on duty on the Day of Rest as well as those who went off duty on that day.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .
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