The Hebrew and Greek that is transliterated as “Saul” in English is translated in Spanish Sign Language with the sign that depicts “sword in chest” (referring to 1 Samuel 31:4 and 1 Chronicles 10:4) and also “self-centered.” (Source: Steve Parkhurst)
The different Hebrew and Greek terms that are translated as “(olive) oil” and “(animal) fat” in English are translated in Kwere with only one term: mavuta. (Pioneer Bible Translators, project-specific translation notes in Paratext)
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)
In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)
Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 2:7:
Kupsabiny: “Saul has died, but I encourage you that you be strong and be courageous because, the people of Judah have anointed me to become their ruler.’” (Source: Kupsabiny Back Translation)
Newari: “Be strong and fearless because your master Saul has died and the people of Judah have anointed me as their king."” (Source: Newari Back Translation)
Hiligaynon: “And now, you (plur.) be-firm and brave even-though Saul your (plur.) master is now dead. I am the chosen-one by (those) from-Juda as their king.’” (Source: Hiligaynon Back Translation)
English: “Now, although Saul your king is dead, be strong and courageous, like the people of Judah, who have appointed me to be their king.’” (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.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
Now therefore: while some versions omit the transition word altogether, it may be important in certain languages. It is ill advised to use a word like “Therefore” (New Revised Standard Version), since that may give the impression that the action called for is to be done because of the death of Saul. The sense is rather that, in spite of that tragic event, there is reason to take courage. Anderson translates “from now on … although….”
Let your hands be strong: or, more accurately, “let your hands be steady.” This is a way of exhorting the people to take courage. It is this idea, rather than a literal rendering of the words, that has been adopted by Bible en français courant, Moffatt, and others. It may be wise to do the same in many other languages. Possible models include “take courage,” “show yourselves to be brave,” or, stated negatively, “don’t be weak” or “don’t be fearful.”
Be valiant: literally “be as sons of valor.” On the use of “sons of…” to indicate membership in a group, see the comments on 1.13.
Your lord: see verse 5.
On the expressions house of Judah and anointed, see verse 4.
The Hebrew text does not clearly show the relationships between the various parts of this verse. The meaning is this: the people of Jabesh-gilead should continue to resist the Philistines and not be afraid, because even though their king has been killed, the people of Judah have made David king, and now he will help defend the people of Jabesh-Gilead if they accept his rule. Compare New Living Translation: “And now that Saul is dead, I ask you to be my strong and loyal subjects like the people of Judah, who have anointed me as their new king.”
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .
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