Western Bukidnon Manobo: “high sacrificer” (source: Western Bukidnon Manobo Back Translation)
Tagbanwa as “Most-important Priest of God” (source: Tagbanwa Back Translation)
Bariai: “Big leader of offerings” (source: Bariai Back Translation)
In Khoekhoe the translation for “high priest” is only capitalized when it refers to Jesus (as is Hebrews 2:17 et al.). (Source: project-specific notes in Paratext)
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.
Following are a number of back-translations as well as a sample translation for translators of Nehemiah 13:28:
Kupsabiny: “A son of Joiada son of Eliashib who was a high priest had married a daughter of Sanballat who was from Horon, so I sent him away from my presence.” (Source: Kupsabiny Back Translation)
Hiligaynon: “Joyada the child of the chief priest Eliashib has a child who married the child of Sanbalat who come-from-Horon, therefore they drove- him -away.” (Source: Hiligaynon Back Translation)
English: “One of the sons of Jehoiada, the son of Eliashib the Supreme Priest, had married the daughter of our enemy Sanballat, from Beth-Horon town. So I forced Jehoiada’s son to leave Jerusalem.” (Source: Translation for Translators)
Nehemiah made an example of one of the most blatant violations of the prohibition against marrying foreigners. According to the Law, a high priest could not marry a foreign woman (see Lev 21.14). The high priesthood was inherited so the grandson of a high priest could become the high priest. Eliashib was high priest when Nehemiah first came to Jerusalem (Neh 3.1). Jehoiada was high priest after his father (see Neh 12.10-11), but whether he had become high priest by this time is not known. His son had married a daughter of Sanballat the Horonite (see Neh 2.10). Jehoiada and “Joiada” (Good News Translation) are alternate spellings for the same name.
Son-in-law: In some cultures this is referred to as the “in-law” relationship (compare Neh 6.18). One of Jehoida’s sons had an “in-law” relationship with Sanballat by having married his daughter, and this was unacceptable according to the prohibition in Lev 21.14.
I chased him from me, which is literally “I caused him to flee away from me,” means that the guilty person was expelled from the Jewish religious community. New Living Translation says “I banished him from my presence,” and Bible en français courant “I expelled him from Jerusalem.” Good News Translation says it in simple language with “I made Joiada leave Jerusalem.”
Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Nehemiah. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .
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