10But the man would not spend the night; he got up and departed and arrived opposite Jebus (that is, Jerusalem). He had with him a couple of saddled donkeys, and his concubine was with him.
The Hebrew and Greek that is translated as “concubine” in English is translated in Kutu as “slave made to be his woman” or “female slave he married” and similarly in Makonde, “a slave who is/was a wife.”
In Kwere it is translated as “small wife.” This is the term for subsequent wives when polygamy is practiced among the Kwere. While they enjoy most of the same rights and privileges as the first wife, their status is not necessarily the same. In Kalanga it is likewise translated with balongwana or “small wife.” (Source for all: project-specific notes in Paratext)
In Newari it is translated as “illegitimate wife” (source: Newari Back Translation).
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
Following are a number of back-translations as well as a sample translation for translators of Judges 19:10:
Kupsabiny: “But the man refused to sleep there in that night. Then that man took the two donkeys he had travelled with and his co-wife and headed towards the city of Jerusalem which was called Jebus.” (Source: Kupsabiny Back Translation)
Newari: “But that man did not agree to stay there that night. So he went toward Jubus City (i.e., this is Jerusalem city) with the two donkeys carrying luggage and [his] concubine.” (Source: Newari Back Translation)
Hiligaynon: “But the Levite never agreed anymore, but-rather he and his wife set-out, with the two donkeys. (It was) already very late-afternoon when they arrived near Jebus (which is Jerusalem). Therefore the servant of the Levite said, ‘(It is) better maybe if we just sleep here in this city of the Jebusnon.’” (Source: Hiligaynon Back Translation)
English: “But the man from the tribe of Levi did not want to stay for another night. He put saddles on his two donkeys, and started to go with his slave wife and his servant toward Jebus city, which is now named Jerusalem.” (Source: Translation for Translators)
The Hebrew and Greek that is translated as “donkey” in English was translated in the 1900 Kalaallisut (Greenlandic) translation (a newer version was published in 2000) as siutitôĸ or “‘something with big ears.” “[This] is based on the word siut ‘ear’ combined with the same suffix –tôĸ (-tooq).” (Source: Lily Kahn & Riitta-Liisa Valijärvi in The Bible Translator 2019, p. 125ff.)
These Hebrew and Greek words (with the exception of pōlos and hupozugion — see discussion below) all definitely refer to the Domestic Donkey equus asinus. However the different words do have slight semantic differences among them.
Chamor and onos are the generic words for donkey while ’athon (feminine gender) refers specifically to a saddle donkey or a donkey used for riding. A saddle donkey is usually a large strong female donkey the males are too difficult to control when they are near a female in heat. The Hebrew word is derived from a root that means “strong”.
‘Ayir refers to the young male or jack donkey (probably with an emphasis on its liveliness and the difficulty in controlling it since the Hebrew root means something like “frisky”).
Onarion means a young donkey of either sex. Some languages will have a special word for a young donkey. This will be appropriate for translating onarion.
The word hupozugion often translated “donkey,” actually indicates any beast of burden. Walter Bauer, the famous German New Testament scholar, has argued very convincingly that the animal referred to in Matthew 21:5 in the expression epi pōlon huion hupozugiou is the foal of a horse not a donkey (1953:220-229). In some languages it will be possible to express this in a way that does not designate a specific species of animal`, as in “beast of burden.”
Pōlos usually refers to a foal, that is a young horse, unless a word for donkey follows.
Donkeys are domestic animals belonging to the same family as the horse, but they are smaller and have longer ears. The donkey bred and used in the Middle East is the domesticated Nubian or Somali Wild Ass Equus Asinus africanus. In its original wild state this was a gray ass with pale, whitish belly and dark rings on the lower part of the legs. It was domesticated in Egypt as early as 2500 B.C. In its domesticated version, as a result of interbreeding with donkeys from Europe and Persia, the donkey came to be a variety of colors from dark brown, through light brown to the original gray and occasionally white. The Hebrew chamor comes from a root meaning “reddish brown.”
Donkeys are good pack animals being able to carry as much as the larger mule without the latter’s unpredictable moods. They also have great stamina and are easy to feed since they eat almost any available vegetation. Larger individual animals (usually females) are also often used for riding.
Donkeys were highly prized in biblical times especially females since they were suitable for packing and riding and had the potential for producing offspring. Donkeys were seen as man’s best friend in the animal kingdom. They were the common man’s means of transport and many ordinary families owned a donkey. They were used for plowing and for turning large millstones as well as a means of transport.
Today domestic donkeys are found all over savannah Africa the Middle East South and Central Asia Europe Latin America and Australia. They do not seem to be reared in rain forest or monsoon areas but they are nevertheless often known in these areas.
A donkey was considered to be a basic domestic requirement and thus the number of donkeys available was a means of measuring the relative prosperity of a society at any given time. While only powerful political or military people rode horses (which were usually owned by the state) the common people rode donkeys. This is the significance of the passage in Zechariah 9:9: the victorious king would return to the city riding a donkey thus identifying himself as a common Israelite rather than a victorious warlord.
In the majority of languages there is a local or a borrowed word for donkey. This is the obvious choice. In areas of Southeast Asia, Papua New Guinea, West Africa, and other places, where donkeys are rare or unknown, the word from the dominant major language or trade language (for example, English, Spanish, French, Chinese, or Arabic) is often transliterated.
In most contexts ’athon should be translated by the equivalent of “female” donkey, but in some contexts riding donkey is better.
‘Ayir should be translated according to the specific context. In Genesis 32:15 the translation should definitely be the equivalent of “male donkey”, and probably also in Judges 10:4 and Judges 12:14. The significance of these latter passages is that female donkeys were the more normal choice of mount.
In Job 11:12 the emphasis is probably on the friskiness of the donkey, and the translation should be the equivalent of “He ties his young donkey to a grapevine, his frisky young ass to the best of the vines” (indicating a certain amount of irresponsibility, and perhaps extravagance).
In Job 11:12 and Zechariah 9:9 the obvious emphasis is on the youth of the donkey, so the equivalent of “colt”, “foal”, “young donkey”, and so on should be used.
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