Following are a number of back-translations as well as a sample translation for translators of 2 Kings 18:36:
Kupsabiny: “But those people were completely quiet because king Hezekiah had told them, ‘Let no one utter a single word.’” (Source: Kupsabiny Back Translation)
Newari: “But all the people remained silent and gave no response at all, for the king had given a command like this, "Do not answer him."” (Source: Newari Back Translation)
Hiligaynon: “But the people did- not -reply for King Hezekia commanded that they not reply.” (Source: Hiligaynon Back Translation)
English: “But the people who were listening stayed silent. No one said anything, because King Hezekiah had told them, ‘When the official from Assyria talks to you, do not answer him.’” (Source: Translation for Translators)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
The transition word But renders the common Hebrew conjunction, but many English versions use some kind of contrast marker since some kind of verbal response would normally be expected. While several versions have the same connector as Revised Standard Version, New Jerusalem Bible has “however.”
The people were silent: American Bible takes the Hebrew word rendered the people to be an explanatory, but incorrect, addition since this word is not found in the Septuagint or in the parallel passage in Isa 36.21. American Bible, therefore, translates “They remained silent,” referring to the three envoys of Hezekiah. Contemporary English Version seems to follow this same interpretation. But the Masoretic Text makes sense, and most versions translate as in Revised Standard Version and Good News Translation. The people referred to are the people of Judah in general.
The expressions were silent and answered him not a word are merely positive and negative ways of saying the same thing. But the repetition of the same idea is intentionally used for emphasis. Where possible, this may be imitated in the receptor language.
For the king’s command was, “Do not answer him”: Instead of using a direct quotation for the prohibition of the king, many languages will find it more natural to present this idea indirectly (so Good News Translation). Revised English Bible, for example, says “for the king had given orders that no one was to answer him.” The king refers to King Hezekiah of Judah, as Good News Translation makes explicit, and not to the Assyrian king.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .
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