self-referencing pronoun for king or queen

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.)

complete verse (Esther 6:10)

Following are a number of back-translations as well as a sample translation for translators of Esther 6:10:

  • Kupsabiny: “Then the king told Haman, ‘That is true! Get up immediately and go and do for Mordecai the Jew like that. Don’t miss even one thing in all you said.’” (Source: Kupsabiny Back Translation)
  • Newari: “Then the king said to Haman, "Go quickly and bring the clothes and the horse like you said and honor Mordecai the Jew. He is sitting at the main gate to the palace. Do for him everything you have suggested. There must be nothing lacking."” (Source: Newari Back Translation)
  • Hiligaynon: “The king said to Haman, ‘Alright, get right-away my garment/clothes and horse, and do everything you (sing.) said to Mordecai, the Jew who sits at entrance/gate of the palace. You (sing.) be-sure to obey everything you (sing.) said.’” (Source: Hiligaynon Back Translation)
  • Eastern Bru: “Then the king said to Haman: "You go quickly, take the clothing and horse then come here. Then you do as you have said to me for Mordecai, the Jew. You can meet him sitting at the entrance gate to my house.” (Source: Bru Back Translation)
  • English: “The king replied to Haman, ‘Fine! Go and do what you said immediately! Get my robe and my horse, and do just what you suggested! Do it for Mordecai, the Jew, who is sitting outside at the gate of the palace. Do not forget anything that you suggested!’” (Source: Translation for Translators)

king

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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:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • 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.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

Translation commentary on Esther 6:10   

Make haste: the king orders Haman to “hurry” (Good News Translation; “Quick!” says Traduction œcuménique de la Bible). Some versions introduce a verb to which the adverbial notion of speed may be attached, “Go at once” (New International Version, Bible en français courant). The king’s insistence on quick action needs to be prominent in the translation. This wish to have what should be done carried out quickly is consistent with the theme of speed found elsewhere in the book of Esther (compare 3.15; 5.5; 6.14; 8.10).

The robes and the horse: the English definite article “the” makes it clear that the robes and the horse mentioned here are the same ones that Haman spoke of. Other languages may not use a definite article in the same way as English, but they will have their own ways of referring to something that has been previously mentioned.

As you have said: the king makes it very clear that Haman is to follow the instructions that Haman himself gave. Good News Translation has combined this phrase with the final command that nothing should be left out, but it is preferable to retain the equivalent of as you have said in the main part of the command.

On sits at the king’s gate, see 2.19 and comments. If the interpretation of these words that was suggested at 2.19 is correct, translators may choose to follow the example of Revised English Bible: “and do this for Mordecai the Jew, who is present at court.” The haste with which Haman is to act implies that Mordecai is present at the palace entrance at that very moment (so Good News Translation). There is clearly irony in the repetition of this information about Mordecai, since it is because of these very things that Haman has come to see the king.

Leave out nothing: the Hebrew text says literally “Do not let fall one davar [word] of all you said” (see comment on davar at 1.12). This use of a negative command may be more emphatic than a positive command like Good News Translation‘s “Do everything.” New Jerusalem Bible restates the command to say “Omit nothing.” By recording the king’s command that nothing should be left undone, the author subtly reminds the reader of the importance in his story of doing everything according to the law.

That you have mentioned: here the king refers to the contents of verses 8-9 above.

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

SIL Translator’s Notes on Esther 6:10

-11

6:10b

the king’s gate: See note on 5:9b. Again, here this refers literally to the entrance to the king’s palace.

Paragraph 6:12–13

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