9Then I looked up and saw two women coming forward. The wind was in their wings; they had wings like the wings of a stork, and they lifted up the basket between earth and sky.
The Hebrew that is translated as “stork” in English is translated in Maan as “big water bird,” as the stork is not locally know. (Source: Don Slager)
In the Contemporary Chichewa translation (2002/2016) with mulungu wachilendo it is translated as kakowa or “egret.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
There is almost complete agreement that chasidah is the stork. There are two species of stork that pass over Israel, where they stay for a few days as they migrate from Europe to Africa and vice versa. These are the White Stork Ciconia ciconia and the Black Stork Ciconia nigra.
Both of these storks are large birds with long legs and long necks. They are heavier than most herons or cranes. The white stork has a white body, black wings, and a red beak and legs. The black stork is a glossy brownish black color with a white belly. It also has a red beak and legs. These storks migrate from central and eastern Europe to East and Central Africa, occasionally reaching Zimbabwe and parts of South Africa in good rainy seasons. Both types spend most of the time on the ground or in shallow water searching for food. The white stork eats mainly locusts, grasshoppers, and other insects, as well as frogs, lizards, and the chicks of ground-nesting birds. The black stork prefers fish and frogs but also eats the same things as the white stork.
When storks are about to move to another feeding ground, they usually soar around in upward currents of air called thermals, reaching great heights, and then they soar off in the direction they have chosen, conserving their energy by only occasionally beating their wings.
It is possible that the name chasidah is derived from the word chesed, meaning “kindness” or “faithfulness”, perhaps a reference to the fact that they seem to take especially good care of their young when nesting.
Storks of various species are found in most parts of the world, and many of them have migrating habits. There are species of stork that migrate from Europe to India and the Far East, some that migrate from Southeast Asia to Australia, and one, the Abdim’s Stork Ciconia abdimii, which migrates from Ethiopia to Zimbabwe and Botswana, signaling the arrival of the rainy season wherever it goes.
In the few areas where storks are not known, a borrowed word or a transliteration can be used, perhaps with a footnote to indicate that this is a big bird that migrates long distances over Israel.
Greek, Hebrew, Latin and Aramaic all have one term only that refers to what can be expressed in English as “sky” or “heaven(s)” (as a physical and spiritual entity). While there is a slight overlap between the meaning of the two English terms, “sky” (from Old Norse sky meaning “cloud”) typically refers to the physical entity, and “heaven” (from Old English heofon meaning “home of God”) typically refers to the spiritual entity. While this enriches the English lexicon, it also forces English Bible translators to make decisions that can be found only in the context in the Greek, Hebrew, and Aramaic texts. Most versions tend to use “heaven(s)” even if the meaning is likely “sky,” but the Contemporary English Version (NT: 1991, OT: 1995, DC: 1999) is an English translation that attempted to be more specific in the separation of the two meanings and was used as the basis for the links to verses used for this and this record (“heaven”).
Norm Mundhenk (in The Bible Translator 2006, p. 92ff. ) describes the difficulty that English translations face (click or tap here to see more):
“A number of years ago an old lady asked me a question. What did Jesus mean when he said, ‘Heaven and earth will pass away, but my words will never pass away’? I do not remember what answer I gave, but I was surprised at how concerned she seemed to be about the verse. It was only later, after I had left her, that I suddenly realized what it was that she was so concerned about. She knew that death could not be far away, and all her life she had looked forward to being with God in heaven. But this verse said that ‘heaven will pass away’! What did that mean for her hopes? In fact, of course, in this verse Jesus was talking about the skies or the heavens, not about Heaven as the place of God’s presence. If I had realized the problem in time, I could easily have set the lady’s mind at rest on this question that was troubling her so much. However, I suspect that she is not the only person to be misled by the wording of this verse. Therefore, it is very surprising to find that even today many English versions (including the New International Version, New Revised Standard Version, Revised English Bible, Good News Translation) still say ‘heaven and earth’ in verses like Matt 24:35 and its parallels (Mark 13:31 and Luke 21:33). The Contemporary English Version (CEV) and Phillips’ translation seem to be aware of the problem, and in Mark 13:31 both of these have ‘earth and sky’ instead of ‘heaven and earth.’ But in some other passages (such as Matt 5:18) the traditional wording is still found in both of those translations. The New Century Version (NCV) does have ‘earth and sky’ more consistently, and the New Jerusalem Bible (NJB) has ‘sky and earth’ in these passages. (Although ‘sky and earth’ is closer to the Greek, it seems more natural in English to say ‘earth and sky’; but either way, at least the meaning is correct.)
“Louw and Nida’s Lexical Semantics of the Greek New Testament (publ. 1992) suggests that the Greek expression being translated here, ho ouranos kai he ge is ‘a more or less fixed phrase equivalent to a single lexical unit’ and that it means everything that God created, that is, the universe. They then quote Mark 13:31 as an example, using ‘heaven and earth’ in their translation of it. However, they go on to say that there ‘may be certain complications involved in rendering ho ouranos kai he ge as ‘heaven and earth,’ since ‘heaven’ might be interpreted in some languages as referring only to the dwelling place of God himself. The referents in this passage are ‘the sky and the earth,’ in other words, all of physical existence, but not the dwelling place of God, for the latter would not be included in what is destined to pass away.’ In my opinion, English itself is one of the languages where the word ‘heaven’ will be interpreted as referring only to the dwelling place of God himself, and translations into English should not use ‘heaven’ in these passages. It is probably because these passages are so very familiar that translators do not realize the meaning they are giving their readers when they use the expression ‘heaven and earth’ here. In modern English we might talk about a rocket ‘soaring into the heavens,’ but we would certainly not describe it as ‘soaring into heaven,’ because ‘heaven’ is not another way of referring to the sky or to outer space.
“In fact, it is surely important in all languages to have some way of distinguishing the concept of ‘sky’ from the concept of ‘dwelling place of God.’ In these passages translators should never use a term meaning ‘the dwelling place of God.’ It may not be necessary to use a term meaning ‘sky’ either, if there is some other expression in the language which gives the correct meaning of ‘everything that has been created’ or ‘the universe.’ There are of course places in the New Testament where Heaven, as the place where God lives, is contrasted with the earth. In these passages, translators should be careful to give the correct meaning. A good example of this is in the Lord’s Prayer, in Matt 6:10: ‘Your will be done, on earth as it is in heaven.’ Similarly, 1 Cor 15:47 says that ‘the first man [a reference to Adam] was from the earth, a man of dust; the second man is from heaven.’ Passages like these are referring to Heaven, not to the sky. Other NT passages where heaven refers to God’s dwelling place, in contrast with earth, are Matt 5:34-35, 16:19, 18:18, Acts 7:49, James 5:12, and Rev 5:3.
“Sometimes in the New Testament, the word ‘heaven’ is used because of the Jewish reluctance to use the name of God. ‘Heaven’ in these cases is used in place of ‘God’ and refers to God himself. This is the case in the many references in Matthew to ‘the kingdom of heaven’ where other gospels have ‘the kingdom of God’ (e.g., compare Matt 4:17 with its parallels in Mark 1:15 and Luke 10:9). It is also most likely the case in references like Matt 16:1, Luke 20:4, 5, John 3:27, and even perhaps Col 1:5.
“There are some places, such as Matt 11:25, where God is called ‘Lord of heaven and earth.’ Since God is of course the Lord of Heaven as well as of the universe, it may not matter so much which interpretation is given in these passages (others are Luke 10:21 and Acts 17:24). Nevertheless, the intended meaning here is likely to be ‘the universe.’ This is because this expression in Greek, as Louw and Nida say, is a set expression referring to everything that has been created. Acts 17:24 in fact combines the idea of the creation of the universe with the idea of God as Master or Lord of the universe. (…)
“Old Testament background The use of ‘heaven and earth’ in the New Testament is very similar to what we find in the Old Testament, because it is largely based on the Old Testament.
“The Old Testament begins with the story of creation, which is presented as the creation of the heavens and the earth, with lights to shine in the heavens and give light to the earth. Birds are created to live in the heavens, animals to live on earth, and fish to live in the sea (Gen 1:1-2:4).
“As we can see from the way the creation story is told, it is meant to be understood as the creation of the universe. Although in English the regions above the earth have traditionally been called ‘the heavens’ in the story of creation, they cannot be called ‘Heaven,’ in the sense of the place where God dwells. In terms of modern English, it would probably be better to say ‘the sky and the earth’ or ‘the earth and the sky.’ The story of creation then becomes an important theme throughout the Old Testament. (…)
“In most passages, whether in the Old Testament or the New Testament, when ‘heaven and earth’ or ‘the heavens and the earth’ are mentioned, the meaning is the created universe. It is not a reference to Heaven, as the dwelling place of God. In English, translators have not been careful to keep this distinction clear, and this is probably true in many other languages as well. However, as we have seen, this can lead to real confusion for ordinary Bible readers. It is better if translators find ways to make the meaning clear in these passages. ‘Heaven’ should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only ‘sky.’ Or else, the whole expression ‘heaven and earth’ can be translated in a way to show that the whole universe is meant.”
Other languages that have a semantic distinction similar to English include:
Mossi: saase — “sky”; nyingeri — “the up above”(source for Loma and Mossi: Bratcher/Nida)
Roviana: mamaṉa — “sly”; maṉauru — “heaven” (an old word, meaning “empty, open space of the sky”) (source: Carl Gross)
Kayaw: mô̄la or “canopy-under”/mô̄khû̄la or “canopy-above-under” — “sky” (atmosphere where there is just air); mô̄khû̄ or “canopy-on/above” — “heaven” (invisible abode of God and angels)
Mairasi: Sinyavi — an indigenous term that is used for both “sky” and heaven”; Surga — loanword from Sanskrit via Indonesian referring to “heaven” (source: Enggavoter 2004)
In some languages, such as Yagaria, a term that was originally used as “sky” (gokudana) was adopted by the Christian community as “heaven.” This resulted in a language shift so that now all communities uses “empty space / air” (galogina or hakalogina) as “sky” and gokudana is exclusively used for the Christian concept of heaven. (Source: Renck 1990, p. 133)
Many languages follow the original biblical languages in not making that distinction, such as:
Kamo: yamba, which, when capitalized (Yamba), means “God” (source: David Frank)
In some languages, such as Wandala, the vocabulary for terms for either “heaven” or “sky” is much richer than just to include those two distinction. While zhegela, the term that is specifically used for the physical sky was only used in early translations of the New Testament for “sky,” other terms such as samaya (used for both “sky” and “heaven”), zlanna (specifically used for the perfect abode of God and the goal of the faithful, as in Matthew 8:11), kwárá (a locational term used to speak of a chief’s rule [lit., “voice”] such as Matthew 3:2), or sleksire (“chieftaincy,” “kingship,” or “royalty” [originally from slekse “chief”] and used where there are no locational overtones, such as in Matthew 16:28) are used. (Source: Mona Perrin in Notes on Translation 1/1999, p. 51ff.)
The English translation by Sarah Ruden (2021) uses “sky” throughout. Ruden explains (p. li): “The Greek word ouranos refers evenhandedly to the physical sky and the place—often pictured as a royal court — where supreme divinity resides. ‘Sky’ seems generally better, first of all in avoiding the wackier modern imagery that comes with the English ‘heaven.’ And even when a supernatural realm is meant, ‘sky’ will often do, because the divine realm was thought to be located there, in addition to the weather and the heavenly bodies, whereas ‘heaven’ to us is fundamentally a religious term, and the ancients did not tend to separate linguistic domains in this way. I have retained the plural ‘skies’ where I see it in the Greek, because it is a Hebraism familiar in English translations of scripture and (I hope) not too archaic or jarring.”
Following are a number of back-translations as well as a sample translation for translators of Zechariah 5:9:
Kupsabiny: “And as I looked up to heaven, there were two other women who came in my direction. The wind brought (them) and (they) had wings like those of a stork. Those women went with/took that basket and went up/to heaven.” (Source: Kupsabiny Back Translation)
Newari: “Then I looked up, two women came flying towards me, with wind in their wings. They had wings like a stork. and they lifted the basket between heaven and earth.” (Source: Newari Back Translation)
Hiligaynon: “Then I saw two women flying fast, that have wide wings. They picked-up the basket and brought- (it) -up high-into-the-sky.” (Source: Hiligaynon Back Translation)
English: “Then I looked up and saw two women in front of me. They were flying toward us, with their wings spread out in the wind. Their wings were large, like storks’ wings. They lifted the big basket up into the sky.” (Source: Translation for Translators)
Then I lifted my eyes and saw, and behold: Compare the comments on verse 1. In the previous verse Zechariah was gazing at the barrel that was apparently near him. Now it seems that he looks up to the sky. So translators may render as Good News Translation does, “I looked up and saw.”
Two women coming forward!: It is impossible to identify any special significance in the number two, or in the fact that these figures were female. For translators who must indicate a direction of movement, it was presumably toward Zechariah.
The wind was in their wings; they had wings like the wings of a stork: The expression the wind was in their wings means much the same as “they were flying.” New Jewish Publication Society’s Tanakh tries to catch something of the emotive effect of the unusual Hebrew expression by translating, “I … saw two women come soaring with the wind in their wings.” Contemporary English Version is also helpful with “I saw two women coming through the sky like storks with wings outstretched in the wind.” A stork is a large bird with a wing span of about two meters (between six and seven feet). Good News Translation tries to give some indication of its size by saying “powerful wings like those of a stork.” In areas where storks are not known, translators could say “powerful wings like those of a large bird” or just “large and powerful wings.” The Hebrew word for stork sounds like another word that can mean “loyalty.” This wordplay may be intended to suggest that it is those who are loyal to God who remove evil from among his people.
In these two clauses, Revised Standard Version follows the Hebrew order, which is clumsy in English. Many translators will need to restructure the first part of the verse so as to mention the wings earlier. One possibility would be “I saw two women with powerful wings like storks’ wings [or, like the wings of a large bird] come flying toward me.”
They lifted up the ephah between earth and heaven: Storks are birds that fly high (compare Jer 8.7) and the expression between earth and heaven probably suggests high flight. The next verse makes it clear that the two women took the barrel away, but in many languages it would be good to make that information clear at this point (compare Die Bibel im heutigen Deutsch). Translators could say something like “They lifted the barrel high in the air and flew away with it.”
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .
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