Introduction
Although translations of the Bible into Maltese were undertaken
already in the first half of the 19th century, these were usually parts
of the New Testament, translated from the Vulgata (Il-Bibbja 1995: 1957:
2, 4; Cachia 1994: 106-108; Sciberras 2018: 54-56).
Only in the 20th century did the Maltese have the entire Bible
(i.e. the Old and New Testament) translated, including two Catholic
translations from the original languages: Hebrew, Aramaic and Greek, and
one Protestant translation from English. Catholic translations also
include the deuterocanonical books, omitted in the Protestant
translation.
In 1959, Maltese Roman Catholic priest and linguist Pietru Pawl
Saydon published a translation of the Bible in Maltese from Hebrew and
Greek (Il-Bibbja 1995: vii; Cachia 1994: 271).
However, Saydon produced a translation that did not reflect the
biblical text in spoken Maltese: “Maltese scholars who have critically
analysed Saydon’s text have concluded that he had produced a translation
for the scholar’s desk, where one would have dictionaries and grammars
at hand in order to correctly understand Saydon’s translation”
(Sciberras 2018: 51). “With respect to vocabulary he did not think it
twice to call back to life obsolete words or to give their original
Semitic meaning to living words; e.g. ġebel, ‘mountain’, not
‘stone’; leħħ, ‘to insist’, not ‘to flash’, għelm is
used in the sense of ‘knowledge, science’, besides its ordinary meaning
of ‘sign’. (…) the construct case takes the place of the colloquial
ta’ construction” (Sant 1961: 13). Therefore, the rest of the
translation of these liturgical texts used the more colloquial Maltese.
Saydon himself preferred to use pure Maltese vocabulary (Malti
safi): “I have invariably avoided all foreign words for which there
is a purely Maltese-Semitic equivalent” (Abela 2002: 7).
The completed work resulted in a mixture of the two forms of Maltese
diction (Sciberras 2018: 50-51). Saydon’s choice of vocabulary of
Semitic origin and its systematic avoidance of words of Romance origin
and differences in word order between the Saydon Bible (VSO) and the
modern Maltese language (SVO) may explain why Saydon’s text did not
ultimately become the basis for liturgical readings. Saydon alone, after
translation of the five books of the Pentateuch published in 1931 a
short dictionary containing 222 difficult words that can be found in
them (Sciberras 2018: 58). That may explain why Maltese readers
perceived the Saydon Bible rather difficult to understand even if
vocabulary issues have been explained beforehand (Abela 2002: 7,
125-127). However, Saydon’s edition of the Bible was republished in
three volumes (1976, 1982, 1990) and then in a single-volume version in
1995 with introductions and new notes for each book (Il-Bibbja 1995:
vii).
In 1980, Karmnu Żammit published a single-volume Protestant
translation of the Bible according to the English Authorized Version
(Il-Bibbja Mqaddsa 2006; Cachia 1994: 271).
In 1984, the first edition of the Maltese Bible Society Bible, a
one-volume work appeared, to become one of the most popular translations
into Maltese (Il-Bibbja 2013: xi; Schembri 2003: 19). It was a fresh
translation of the entire Bible from the original languages into spoken
Maltese; those Biblical texts are now widely used in the Catholic
liturgy in Maltese (Sciberras 2018: 59). So far, five editions of this
Bible have been published (1984, 1996, 2004, 2011 and 2020).
As with the translation of the Bible into other languages, in the
case of translation into Maltese the dominant methodology was
formal-equivalence translation. The translators tried to convey the
meaning of each word in Maltese, sometimes maintaining the original
syntax and sentence structure (Abela 1996: 25; Sciberras 2018: 57-59).
This is especially visible in Saydon’s translation (Abela 2002: passim).
Because this means that the recipient must deal with sometimes
incomprehensible idioms, some Biblical scholars and/or translators
recommend to use a dynamic-equivalence or functional-equivalence
translation as well, or even to convert ancient weights or measures,
currency values, the time of the day, etc. (Holy Bible 2004: 9, 12-14).
That translation focuses on translating the message of the
original-language text. Usually, the purely dynamic-equivalence
translation may create a fear of deviating from the message of the
original, on the other hand, formal-equivalence translation may turn out
to be completely incomprehensible to the average recipient (Holy Bible
2004: A11).
However, we must remember that the tradition of formal-equivalence
translation in the countries that adopted Latin culture and Christianity
in the Western Latin rite was consolidated by referring to subsequent
versions of the Vulgate and their revisions (e.g. the Clementine Vulgate
of 1592). The influence of the Vulgate was visible in both Catholic
translations of the Bible and their Protestant counterparts. Therefore,
sometimes even incomprehensible idioms have been preserved as standard
phrases used for centuries in translations into native languages via
Latin.
Hebrew Idioms in Maltese
Translations of the Bible
For research purposes, I have selected 35 Hebrew biblical idioms in
30 quotations. I provided them with a translation, explanation and/or
commentary. The numbers in parentheses refer to sentences or phrases in
the Hebrew Bible and their translations discussed below. The examples in
the table are arranged according to the order of the Hebrew
alphabet.
Table 1: Discussed examples of Hebrew idioms and euphemisms
| No. |
Hebrew |
Transcription |
Explanation and Commentary |
| (13) |
אֲכַפְּרָה פָנָיו
בַּמִּנְחָה |
’ăḵpərâ p̄ānāw bam-minḥâ |
‘Let me cover over his face by the
present’, so that he does not see the offence, i.e. pacify him (Brown et
al. 1951: 497) |
| (13) |
אֶרְאֶה פָנָיו |
’ar’e p̄ānāw |
‘I will see his face’; to see one’s face,
i.e. to appear before one, in one’s presence (Brown et al. 1951:
816) |
| (10) |
אֶשָּׂא בְשָׂרִי בְשִׁנָּי |
’eśśā ḇəśārî ḇə-šinnāy |
‘I take my flesh in my teeth’, i.e. I risk
my life (Brown et al. 1951: 1042) |
| (27) |
בְּיָד רָמָה |
bə-yāḏ rāmā |
‘with an high (raised) hand’, i.e. boldly,
defiantly; figuratively of hand as of symbol of might (Brown et
al. 1951: 389, 926) |
| (8) |
בָּנִיתִי לוֹ בַּיִת
נֶאֱמָן |
bānîṯî lô bayiṯ ne’ĕmān |
‘I built him a sure house’, ‘I will build
him…’, to build a house = perpetuate and establish a family (Brown et
al. 1951: 109, 124) |
| (3) |
בָּשָׂר |
bəśar |
‘flesh, i.e. male organ of generation
(euphemism) = penis’ (Brown et al. 1951: 142) |
| (21) |
הֲתַחַת אֱלֹהִים
אָנֹכִי |
hă-ṯaḥaṯ ’ĕlōhîm ’ānōḵî |
‘am I instead of God?’, in transferred
sense: in place of, instead of (Brown et al. 1951: 1065) |
| (11) |
וַיְחַזֵּק אֶת־יָדוֹ
בֵּאלֹהִים |
wa-yəḥazzēq ’eṯ yāḏô bēlōhîm |
‘and strengthened his hand in God’; to
strengthen the hand of anyone = to sustain, encourage (Brown et
al. 1951: 304) |
| (24) |
וַיַּכְבֵּד אֶת־לִבּוֹ |
way-yaḵbēḏ ’eṯ libbô |
‘he hardened his heart’, i.e. he became
stubborn, unresponsive (Brown et al. 1951: 457-458, 525) |
| (20) |
וַיִּשָּׂא רַגְלָיו |
way-yiśśā raḡlāw |
‘he lifted up his feet’; to lift = to set
out, in order to hold, carry away (Brown et al. 1951: 670, 920) |
| (29) |
וַיַּשְׁלֵךְ אֶת־נַפְשׁוֹ
מִנֶּגֶד |
way-yašlēḵ ’eṯ nap̄šô minneḡeḏ |
‘and he flung away his life in front (or
straight away)’, i.e. hazarded it (Brown et al. 1951: 617) |
| (9) |
וַיִּתְהַלֵּךְ חֲנוֹךְ
אֶת־הָאֱלֹהִים |
way-yiṯhallēḵ ḥănôḵ ’eṯ hā-’ĕlōhîm |
‘Enoch walked with God’ (denoting
intimacy, fellowship), i.e. he lived in close fellowship with God (Brown
et al. 1951: 394) |
| (5) |
יָדַע אֶת־חַוָּה
אִשְׁתּוֹ |
yāḏa‘ ’eṯ-ḥawwâ ’ištô |
‘he knew his wife, Eve’, i.e. he knew her
carnally = he has sexual relations with her (Brown et al. 1951:
394) |
| (6) |
יוֹדֵעַ יְהוָה יְמֵי
תְמִימִם |
yôḏē‘a YHWH yəmê ṯəmîmim |
‘The Lord knows the days of the innocents’
= he takes notice of them, regards them. i.e. he takes care of them
(Brown et al. 1951: 394) |
| (25) |
יִפְרֹשׂ אֶת־כַּפָּיו |
yip̄rōś’ēṯ kappāw |
‘he will spread out his hands’ in prayer,
as a sign of longing to receive (Brown et al. 1951: 496, 831) |
| (13) |
יִשָּׂא פָנָי |
yiśśā p̄ānāy |
‘he will lift up my face”, i.e. he will be
gracious to me (Brown et al. 1951: 670) |
| (17) |
יִשָּׂא פַרְעֹה
אֶת־רֹאשֶׁךָ |
yiśśā p̄ar‘ō ’eṯ-rōšeḵā |
‘Pharaoh will lift up your head’, i.e. he
will restore you to honor (Brown et al. 1951: 670) |
| (22) |
יָשִׁית יָדוֹ
עַל־עֵינֶיךָ |
yāšîṯ yāḏô ‘al ‘êneyḵā |
‘he shall put his hand upon your eyes’
(Brown et al. 1951: 1011), i.e. he will be present at your death, he
will take care of your burial |
| (14) |
לֹא יְגַלֶּה כְּנַף
אָבִיו |
lō yəḡalle kǝnap̄ ’āḇîw |
‘he will not uncover his father’s skirt’,
i.e. extremity of garment, its corner or loose flowing end (Brown et
al. 1951: 163, 489) |
| (2) |
לְהָסֵךְ אֶת־רַגְלָיו |
lə-hāsēḵ ’eṯ-raḡlāw |
‘to cover his feet’, euphemism for
evacuating the bowels, i.e. defecate (Brown et al. 1951: 697) |
| (27) |
לְעֵינֵי |
lə-‘ênê |
‘on sight of’, i.e. in the presence of, in
full view of (Brown et al. 1951: 745) |
| (18) |
לִפְנֵי יְהוָה |
li-p̄ənê YHWH |
‘before the Lord/ in the presence of him’,
i.e. in the sight (estimation) of the Lord = in the world (Brown et
al. 1951: 816-817) |
| (30) |
מַה לִּי וָלָךְ |
ma lî wā-lāḵ |
In the formula of repudiation, or emphatic
denial: ‘what is there (common) to me and to you?’, i.e. what have I to
do with you? (Brown et al. 1951: 496) |
| (7) |
מְצַחֵק אֵת רִבְקָה
אִשְׁתּוֹ |
məṣaḥēq ’ēṯ riḇqâ ’ištô |
‘toying with Rebekah, his wife’ (of
conjugal caresses) = caressing her (Brown et al. 1951: 850). |
| (10) |
נַפְשִׁי אָשִׂים
בְּכַפִּי |
nap̄šî ’āśîm bə-ḵappî |
‘I have taken my life in my hand’, i.e. I
hazarded it (Brown et al. 1951: 496) |
| (19) |
נִקְיֹן כַּף |
niqyōn kap̄ |
‘cleanness of palm’, figuratively for
purity of act, freedom from guilt, innocency (Brown et al. 1951: 496,
667) |
| (26) |
נָשָׂאתִי אֶת־יָדִי |
nāśāṯî ’eṯ yāḏî |
‘I raised my hand’ in oath (Brown et
al. 1951: 389, 670) |
| (15) |
עֶרְוַת אֲחוֹת אִמְּךָ לֹא
תְגַלֵּה |
erwaṯ ’ăḥôṯ ’imməḵā lō ṯəḡallē |
‘You shall not uncover the nakedness of
your mother’s sister’, chiefly euphemism for cohabitation, i.e. sexual
relations (Brown et al. 1951: 163, 788-789) |
| (23) |
עֲרַל שְׂפָתָיִם |
‘ăral śəp̄āṯāyim |
‘uncircumcised of lips’ figuratively of
incapacity to speak; unskilled in speech (Brown et al. 1951: 790,
973) |
| (12) |
עֲרֵלָה אָזְנָם |
‘ărēlâ ’oznām |
‘their ear is uncircumcised’, figuratively
of incapacity to hear/listen, i.e. to be unreceptive (Brown et al. 1951:
24, 790) |
| (28) |
עֹרֶף יִפְנוּ לִפְנֵי |
ōrep̄ yip̄nû li-p̄ənê |
‘they turned back (back of neck) before
(someone)’, fleeing from the foe (Brown et al. 1951: 791) |
| (4) |
פָּנַי יֵלֵכוּ |
pānay yēlēḵû |
‘my face = my presence will go’ – to go
personally (Brown et al. 1951: 229-230, 815-816) |
| (21) |
פְּרִי־בֶטֶן |
pərî ḇeṭen |
‘the fruit of the womb’, i.e. offspring
(Brown et al. 1951: 106) |
| (1) |
רָמָה קַרְנִי
בַּיהוָה |
rāmâ qarnî ba-YHWH |
‘my horn is lifted up in the Lord = the
Lord has made me strong’ – to be/become strong and powerful, denoting
increase of might, dignity (Brown et al. 1951: 901-902, 926-927) |
| (16) |
שַׂעַר הָרַגְלָיִם |
śa‘ar hā-raḡlāyim |
‘the hair of the legs’, i.e. of genitals
(Brown et al. 1951: 972); “the hair of the feet”, moreover, is a
euphemism for the shaving of genital hair, all the more to contribute to
humiliation (Brueggmann 1998: 73) |
| (19) |
תָּם־לְבָב |
tām ləḇāḇ |
‘completeness of heart’, i.e. integrity of
mind (Brown et al. 1951: 1070) |
The Hebrew quotations come from the Biblia Hebraica Stuttgartensia
edition. I left the Hebrew texts fully vocalized (I only omitted the
accents) and transcribed them. I used the Authorized (King James)
Version (henceforth: The Holy Bible 1953) as the closest English
translation (a). In cases of deviations from the original, I marked it
in the comment. Since idioms usually require more explanation, I used
the mostly dynamic New Living Translation (b). I also used the Arabic
translation of the Bible (the so-called Van Dyck version), in my own
transcription, based on the ZDMG tradition, as a comparative material
(c). I compared them with their versions in the three Maltese Bible
translations mentioned above: the Saydon version (d), the Trinitarian
Bible Society version (e) and the Għaqda Biblika Maltija version (f).
The translations of the Latin, Maltese and Arabic texts are my own and I
am solely responsible for possible errors.
(1) 1 Samuel 2:1
רָמָה קַרְנִי בַּיהוָה rāmâ qarnî ba-YHWH
(Biblia Hebraica Stuttgartensia 1997: 445)
- mine horn is exalted in the LORD (The Holy Bible 1953:
321)
- The LORD has made me strong (Holy Bible 2004: 212)
- ʔirtafaʕa qarnī bir-rabbi (Al-Kitāb al-muqaddas 1982: 427)
‘My horn rose in the Lord’
- jirtefa’ qarni b’Alla tiegħi (Il-Bibbja 1995: 225) ‘my horn
is lifted up with my God’
- qarni rtafa’ bil-Mulej (Il-Bibbja Mqaddsa 2006: 204) ‘my
horn was lifted up by the Lord’
- irtefgħet rasi fil-Mulej (Il-Bibbja 2013: 304) ‘my head was
raised in the Lord’ [Irtefgħet rasi: letteralment: il-qarn tiegħi,
simbolu ta’ qawwa u saħħa ‘My head was raised: literally: my horn,
a symbol of power and strength’]
The Maltese translations use VIII form of the root √RFGħ, usually
rendered by passive voice forms ’to be lifted, to be raised’ (Aquilina
1990: 1199), Arabic VIII form has active meaning; d) and e) follow the
original literally, only f) replaced rather ambiguous qarni ‘my
horn’ with rasi ‘my head’. The use of the word Mulej
is closer to the tradition of rendering Hebrew YHWH by Lord.
(2) 1 Samuel 24:4
וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת־רַגְלָיו way-yāḇō šā’ûl
lə-hāsēḵ ’eṯ-raḡlāw (Biblia Hebraica Stuttgartensia 1997: 490)
- and Saul went in to cover his feet (The Holy Bible 1953:
350)
- Saul went into the cave to relieve himself (Holy Bible
2004: 229 [English traditional number of the verse: 24:3])
- fa-daḫala šāwulu li-kay yuġaṭṭiya riǧlay-hi (Al-Kitāb
al-muqaddas 1982: 468) ‘So Saul went in to cover his feet’
- u daħal Sawl jgħatti riġlejh (Il-Bibbja 1995: 245) ‘and
Saul came in covering his legs’
- u Sawl daħal igħatti riġlejh (Il-Bibbja Mqaddsa 2006: 223
[24:3]) ‘and Saul came in covering his legs’
- u Sawl daħal fih biex jaqdi l-bżonnijiet tiegħu (Il-Bibbja
2013: 331) ‘and Saul entered into it to attend to his needs’
The Hebrew idiom has been preserved in both the Arabic and two
Maltese translations d) and e). In both editions (Il-Bibbja 1995 and
Il-Bibbja Mqaddsa 2006) there is no explanation of that idiom. Version
f) conveys the meaning of the idiom somewhat descriptively but rather
clearly.
(3) Ezekiel 23:20
אֲשֶׁר בְּשַׂר־חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם ’ăšer
bəśar ḥămôrîm bəśārām wə-zirmaṯ sûsîm zirmāṯām (Biblia Hebraica
Stuttgartensia 1997: 936)
- whose flesh is as the flesh of asses, and whose issue is like
the issue of horses (The Holy Bible 1953: 888)
- (lovers) with genitals as large as a donkey’s and emission like
those of a horse (Holy Bible 2004: 643)
- ’al-laḏīna laḥmu-hum ka-laḥmi l-ḥamīri wa-maniyyu-hum ka-maniyyi
l-ḫayli (Al-Kitāb al-muqaddas 1982: 1212) ‘Their flesh is like the
flesh of donkeys and their semen is like the semen of horses’
- li laħamhom laħam il-ħmir, u sabbhom sabb il-fħal
(Il-Bibbja 1995: 993) ‘whose flesh is the flesh of asses, and whose
pouring is the pouring of stallions’
- li laħamhom hu bħal laħam il-ħmir, u li sabbhom hu bħal sabb
iż-żwiemel (Il-Bibbja Mqaddsa 2006: 581) ‘whose flesh is like the
flesh of asses, and whose pouring is like the pouring of horses’
- li laħamhom laħam il-ħmir, u tixridhom tixrid iż-żwiemel
(Il-Bibbja 2013: 960) ‘whose flesh is the flesh of asses, and their
spilling is the spilling of horses’
The Hebrew expressions have been rendered in both the Arabic and the
Maltese translations d), e) and f) literally, without any comment, so
they remain obscure, cf. Aquilina (1987: 720, 1990: 1565). The literal
translation of this verse has a long tradition. The Vulgate renders it
as follows: quorum carnes sunt ut carnes asinorum / et sicut fluxus
equorum fluxus eorum (Biblia Sacra Vulgata 2007: 1298) ‘whose flesh
is like the flesh of asses, and their discharge is like the discharge of
horses’.
(4) Exodus 33:14
פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ pānay yēlēḵû wa-hăniḥōṯî
lāḵ (Biblia Hebraica Stuttgartensia 1997: 143)
- My presence shall go with thee, and I will give thee rest
(The Holy Bible 1953: 108)
- I will personally go with you, Moses, and I will give you
rest–everything will be fine for you (Holy Bible 2004: 71)
- waǧh-ī yasīru fa-ʔurīḥu-ka (Al-Kitāb al-muqaddas 1982: 143)
‘My face will go, and I will give you rest’
- Niġi jien innifsi u nserrħek (Il-Bibbja 1995: 75) ‘I myself
will come and comfort you’
- Wiċċi jiġi miegħek, u nserrħek (Il-Bibbja Mqaddsa 2006: 66)
‘My face will come with you, and I will comfort you’
- Il preżenza tiegħi tiġi miegħek, u nserraħlek rasek [Il
preżenza tiegħi tiġi miegħek: letteralment: wiċċi. Alla se jgħin lil
Mosè direttament mhux permezz ta’ ħliqa oħra.] (Il-Bibbja 2013: 98)
‘My presence will come with you, and I will reassure you. [My presence
comes with you: literally: my face. God will help Moses directly not
through another creation.]’
The most readable, dynamic translation is d). e) follows the original
faithfully and literally; f) also, adding in my opinion unnecessary
rasek ‘your head’, cf. Arabic c). The comment on f) is also
based on a literal translation.
(5) Genesis 4:1
וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ wə-hā-’āḏām yāḏa‘
’eṯ-ḥawwâ ’ištô (Biblia Hebraica Stuttgartensia 1997: 6)
- And Adam knew Eve his wife (The Holy Bible 1953: 8)
- Now Adam has sexual relations with his wife, Eve (Holy
Bible 2004: 5)
- wa-ʕarafa ʔādamu ḥawwāʔa mraʔata-hu (Al-Kitāb al-muqaddas
1982: 7) ‘And Adam knew Eve his wife’
- Għaraf ir-raġel ’il martu Eva (Il-Bibbja 1995: 7) ‘the man
knew his wife Eve’
- U Adam għaraf lil martu Eva (Il-Bibbja Mqaddsa 2006: 3)
‘And Adam knew his wife Eve’
- U Adam għaraf lil martu Eva (Il-Bibbja 2013: 5) ‘And Adam
knew his wife Eve’
The Hebrew word yāḏa‘ ‘he knew’ have been rendered in both
the Arabic and the Maltese translations d), e) and f) literally, without
any comment, and therefore remains misleading, both in Arabic and
especially in Maltese: għaraf ‘to recognize, to identify; to
know how to do or to say something well’ (Aquilina 1990: 974).
(6) Psalm 37:18
יוֹדֵעַ יְהוָה יְמֵי תְמִימִם yôḏē‘a YHWH yəmê
ṯəmîmim (Biblia Hebraica Stuttgartensia 1997: 1119)
- The LORD knoweth the days of the upright (The Holy Bible
1953: 633)
- Day by day the LORD takes care of the innocent (Holy Bible
2004: 430)
- ʔar-rabbu ʕārifun ʔayyāma l-kamalati (Al-Kitāb al-muqaddas
1982: 857) ‘The Lord knows the days of the blameless’
- Fi ħsieb il-Mulej jiem in-nies sewwa (Il-Bibbja 1995: 546)
‘In the care of the Lord [are] the days of the righteous men’
- Il-Mulej jaf il-jiem tat-tajbin (Il-Bibbja Mqaddsa 2006:
408) ‘The Lord knows the days of the good [plur.]’
- Fi ħsieb il-Mulej il-ħajja tat-tajbin (Il-Bibbja 2013: 626)
‘in the care of the Lord [is] the life of the good [plur.]’
The Maltese version of e) is the most literal. f) comes closest to
dynamically conveying the meaning of an idiom. d), Saydon’s translation,
is midway between literal and dynamic.
(7) Genesis 26:8
וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ way-yarə
wə-hinnē yiṣḥāq məṣaḥēq ’ēṯ riḇqâ ’ištô (Biblia Hebraica
Stuttgartensia 1997: 39)
- and saw, and, behold, Isaac was sporting with Rebekah his
wife (The Holy Bible 1953: 32)
- and saw Isaac caressing Rebekah (Holy Bible 2004: 21)
- wa-naẓara wa-ʔiḏā ʔisḥāqu yulāʕibu rifqata mraʔata-hu
(Al-Kitāb al-muqaddas 1982: 40) ‘He looked and saw Isaac playing with
Rebekah, his wife’
- u ra ’l Iżakk iżiegħel b’Rebekka martu (Il-Bibbja 1995: 23)
‘and saw Isaac caressing Rebekah, his wife’
- u ra ’l Iżakk iżiegħel b’Rebekka martu (Il-Bibbja Mqaddsa
2006: 18) ‘and saw Isaac caressing Rebekah, his wife’
- u ra lil Iżakk iżiegħel b’martu Rebekka (Il-Bibbja 2013:
27-28) ‘and saw Isaac caressing Rebekah, his wife’
The Maltese translations rather clearly convey the meaning of the
idiom.
(8) 1 Samuel 2:35
וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן ’û-ḇānîṯî lô bayiṯ
ne’ĕmān (Biblia Hebraica Stuttgartensia 1997: 448)
- and I will build him a sure house (The Holy Bible 1953:
322) – In the original Hebrew we are dealing with an untranslatable play
on words, based on the root ṣāḥaq ‘to laugh’ – yiṣḥāq
‘he laughs (also: Isaac, proper name)’, and participial məṣaḥēq
‘sporting, playing, toying with’ (Brown et al. 1951: 850)
- I will establish his family (Holy Bible 2004: 213)
- wa-ʔabnī la-hu baytan ʔamīnan (Al-Kitāb al-muqaddas 1982:
429) ‘And I will build him a safe house’
- u nibnilu dar dejjiema (Il-Bibbja 1995: 226) ‘and I will
build him a lasting house’
- u nibnilu dar dejjiema (Il-Bibbja Mqaddsa 2006: 205) ‘and I
will build him a lasting house’
- u nibnilu dar li tibqa’ għal dejjem (Il-Bibbja 2013: 306)
‘and I will build him a house that will last forever’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. This
verse, devoid of any explanation in all versions, remains unclear to the
average reader. Cf. the Vulgate: et aedificabo ei domum fidelem
(Biblia Sacra Vulgata 2007: 1298) ‘and I will build him a faithful
house’.
(9) Genesis 5:22
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת
שָׁנָה way-yiṯhallēḵ ḥănôḵ ’eṯ hā-’ĕlōhîm ’aḥărê hôlîḏô ’eṯ
məṯûšelaḥ šəlōš mē’ôṯ šānâ (Biblia Hebraica Stuttgartensia 1997:
8)
- And Enoch walked with God after he begat Methuselah three
hundred years (The Holy Bible 1953: 10)
- After the birth of Mathuselah, Enoch lived in close fellowship
with God for another 300 years (Holy Bible 2004: 6)
- wa-sāra ʔaḫnūḫu maʕa llāhi baʕda mā walada matūšālaḥa ṯalāṯa
miʔati sanatin (Al-Kitāb al-muqaddas 1982: 10) ‘Enoch walked with
God after he begot Methuselah for three hundred years’
- Mexa Ħenok ma’ Alla u għax, wara li wiled ’il Metusalaħ, tliet
mitt sena (Il-Bibbja 1995: 8) ‘Enoch walked with God and lived,
after he begot Methuselah, three hundred years’
- U Ħenok wara li wiled lil Metuselaħ, mexa ma’ Alla għal tliet
mitt sena (Il-Bibbja Mqaddsa 2006: 4) ‘And Enoch after he begot
Methuselah, walked with God for three hundred years’
- U Ħenok kien jimxi ma’ Alla. U wara li wiled lil Matusala għex
tliet mitt sena oħra (Il-Bibbja 2013: 5) ‘And Enoch walked with
God. And after he begot Methuselah he lived another three hundred
years’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. Therefore,
the meaning of the idiom, devoid of explanation in all versions, remains
unclear. Cf. the Vulgate: et ambulavit Enoch cum Deo postquam genuit
Mathusalam trecentis annis (Biblia Sacra Vulgata 2007: 10) ‘and
Enoch walked with God three hundred years after he begat
Methuselah’.
(10) Job 13:14
עַל־מָה | אֶשָּׂא בְשָׂרִי בְשִׁנָּי וְנַפְשִׁי אָשִׂים בְּכַפִּי ‘al mâ
’eśśā ḇəśārî ḇə-šinnāy wə-nap̄šî ’āśîm bə-ḵappî (Biblia Hebraica
Stuttgartensia 1997: 1240)
- Wherefore do I take my flesh in my teeth, and put my life in
mine hand? (The Holy Bible 1953: 594) – Hebrew: put my soul… (=
myself)
- Yes, I will take my life in my hands and say what I really
think (Holy Bible 2004: 397)
- li-māḏā ʔāḫuḏu laḥm-ī bi-ʔasnān-ī wa-ʔaḍaʕu nafs-ī fī
kaff-ī (Al-Kitāb al-muqaddas 1982: 805) ‘Why do I take my flesh
with my teeth and put my soul in my hands’
- Ħa nġib jien laħmi bejn snieni, u ħajti nqiegħed f’qiegħ
idi (Il-Bibbja 1995: 495) ‘Let me put my flesh between my teeth,
and put my life in the palm of my hand’
- Għaliex għandi nieħu laħmi fi snieni, u nqiegħed ħajti
f’idi? (Il-Bibbja Mqaddsa 2006: 381) ‘Why should I take my flesh in
my teeth, and put my life in my hand?
- Ħa nieħdu jiena laħmi bejn snieni, u ħajti nqegħedha
f’idejja [Ħajti nqegħedha f’idejja: Ġob jissogra jmur fil-qorti
quddiem Alla, għax żgur mill-innoċenza tiegħu] (Il-Bibbja 2013:
572) ‘Let me take my flesh between my teeth, and put my life in my
hands. [My life is in my hands: Job vows to go to court before God,
because he is sure of his innocence]’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. Only f)
adds an explanation in the comment. Cf. the translation of the Vulgate:
quare lacero carnes meas dentibus meis et animam meam porto in
manibus meis (Biblia Sacra Vulgata 2007: 742) ‘wherefore I tear (!)
my flesh with my teeth, and bear my soul in my hands’.
(11) 1 Samuel 23:16
וַיְחַזֵּק אֶת־יָדוֹ בֵּאלֹהִים wa-yəḥazzēq ’eṯ yāḏô
bēlōhîm (Biblia Hebraica Stuttgartensia 1997: 489)
- and strengthened his hand in God (The Holy Bible 1953:
349)
- and encouraged him to stay strong in his faith in God (Holy
Bible 2004: 229)
- wa-šaddada yada-hu bi-llāhi (Al-Kitāb al-muqaddas 1982:
467) ‘He strengthened his hand by God’
- u qawwielu qalbu f’Alla (Il-Bibbja 1995: 244) ‘and
strengthened his heart in God’
- u qawwielu l-fiduċja tiegħu f’Alla (Il-Bibbja Mqaddsa 2006:
222) ‘and strengthened his trust in God’
- u qawwielu qalbu f’Alla (Il-Bibbja 2013: 330) ‘and
strengthened his heart in God’
The Maltese versions d) and f) are the most literal. e) comes closest
to dynamically conveying the meaning of the idiom.
(12) Jeremiah 6:10
הִנֵּה עֲרֵלָה אָזְנָם וְלֹא יוּכְלוּ לְהַקְשִׁיב hinnē ‘ărēlâ
’oznām wə-lō yûḵəlû lə-haqšîḇ (Biblia Hebraica Stuttgartensia 1997:
793)
- Behold, their ear is uncircumcised, and they cannot hearken
(The Holy Bible 1953: 796)
- Their ears are closed, and they cannot hear (Holy Bible
2004: 576)
- hā ʔinna ʔuḏuna-hum ġalfāʔu fa-lā yaqdirūna ʔan yaṣġaw
(Al-Kitāb al-muqaddas 1982: 1083) ‘Behold, their ears are uncircumcised,
and they are not able to listen’
- Ara, mhix maħtuna widnithom, u ma jistgħux jifhmu
(Il-Bibbja 1995: 899) ‘Behold, their ears are uncircumcised, and they
cannot understand’
- Ara, widnejhom mhumiex ċirkonċiżi, u ma jistgħux jisimgħu
(Il-Bibbja Mqaddsa 2006: 520) ‘Behold, their ears are not circumcised,
and they cannot hear’
- Bla ħtin widnejhom, u ma jistgħux jisimgħu (Il-Bibbja 2013:
855) ‘Their ears are uncut, and they cannot hear’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. Therefore,
the meaning of the idiom, devoid of explanation in all versions, remains
unclear. Cf. The Vulgate: ecce incircumcisae aures eorum et audire
non possunt (Biblia Sacra Vulgata 2007: 742) ‘behold, their ears
are uncircumcised, and they cannot hear’.
(13) Genesis 32:21
אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנָי וְאַחֲרֵי־כֵן אֶרְאֶה פָנָיו אוּלַי יִשָּׂא
פָנָי ’ăḵpərâ p̄ānāw bam-minḥâ ha-hōleḵeṯ lə-p̄ānāy wə-’aḥărê ḵēn
’ar’e p̄ānāw ’ûlāy yiśśā p̄ānāy (Biblia Hebraica Stuttgartensia 1997:
52)
- I will appease him with the present that goeth before me, and
afterward I will see his face; peradventure he will accept of me
(The Holy Bible 1953: 43 [32:20])
- I will try to appease him by sending gifts ahead of me. When I
see him in person, perhaps he will be friendly to me (Holy Bible
2004: 27)
- ʔastaʕṭifu waǧha-hu bil-hadiyyati s-sāʔirati ʔamāmī wa-baʕda
ḏālika ʔanẓuru waǧha-hu ʕasā ʔan yarfaʕa waǧh-ī (Al-Kitāb
al-muqaddas 1982: 54 [32:20]) ‘I seek his face with the gift that is
walking before me, and then I look at his face, hoping that he will lift
up my face’
- Intaffilu qilltu bil-għatja li sejra quddiemi, u wara dan inkun
nista’ nara wiċċu; għandu mnejn jilqagħni tajjeb (Il-Bibbja 1995:
30) ‘I will mitigate his ferocity with the donation that is going before
me, and after that I will be able to see his face; he may receive me
well’
- Inberrdu bil-għotja li sejra quddiemi; imbagħad nara wiċċu;
għandu mnejn jilqagħni tajjeb (Il-Bibbja Mqaddsa 2006: 24 [32:20])
‘I will soften him by the gift that is going before me; then I see his
face; he may receive me well’
- Inrattablu wiċċu bir-rigal li sejjer qabli; ħalli mbagħad wara
dan nara ’l wiċċu, għandu mnejn jerfagħli ’l wiċċi (Il-Bibbja 2013:
36) ‘I will soften his face with the gift that is going before me; let
then after this I see his face, he may lift my face’
The Maltese versions of d) and e) comes closest to dynamically
conveying the meaning of the Hebrew verse. f) is almost slavishly
literal and difficult to understand, cf. literal Arabic c). Besides,
there is no comment to that verse in this edition of the Bible.
Interestingly, the Vulgate version is a dynamic translation: placebo
illum muneribus quae praecedunt et postea videbo forsitan propitiabitur
mihi (Biblia Sacra Vulgata 2007: 48) ‘I will please him with the
gifts that will be sent in advance, and then I will see if I will be
treated kindly’.
(14) Deuteronomy 23:1
לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו lō
yiqqaḥ ’îš ’eṯ ’ēšeṯ ’āḇîw wə-lō yəḡalle kǝnap̄ ’āḇîw (Biblia
Hebraica Stuttgartensia 1997: 326)
- A man shall not take his father’s wife, nor discover his
father’s skirt (The Holy Bible 1953: 238 [22:30])
- A man must not marry his father’s former wife, for this would
violate his father (Holy Bible 2004: 156 [22:30])
- lā yattaḫiḏ raǧulun imraʔata ʔabī-hi wa-lā yakšif ḏayla
ʔabī-hi (Al-Kitāb al-muqaddas 1982: 315 [22:30]) ‘a man shall not
take his father’s wife, nor uncover his father’s skirt’
- Ħadd ma jiżżewweġ ma’ mart missieru, u lanqas jikxef tarf friex
missieru (Il-Bibbja 1995: 163) ‘No one marries his father’s wife,
nor uncovers the edge of his father’s bed’
- Ħadd m’għandu jieħu mart missieru, u lanqas jikxef tarf friex
missieru (Il-Bibbja Mqaddsa 2006: 151 [22:30]) ‘No one shall take
his father’s wife, nor uncover the edge of his father’s bed’
- Ħadd ma jista’ jiżżewweġ il-mara ta’ missieru, lanqas jikxef
tarf friex missieru [Il-mara ta’ missieru: dan kien jista’
jiġri għax ir-raġel kien jista’ jkollu aktar minn mara waħda.]
(Il-Bibbja 2013: 221) ‘No one can marry his father’s wife, not even
uncover the edge of his father’s bed. [His father’s wife: this could
happen because the man could have more than one wife.]’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. The verse
is built on the principle of syntactic parallelism: it repeats the
prohibition in different words, cf. dynamic translation b); the comment
to f) does not refer to the text itself.
(15) Leviticus 20:19
וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה wə-‘erwaṯ
’ăḥôṯ ’imməḵā wə-’ăḥôṯ ’āḇîḵā lō ṯəḡallē (Biblia Hebraica
Stuttgartensia 1997: 193)
- And thou shalt not uncover the nakedness of thy mother’s sister,
nor of thy father’s sister (The Holy Bible 1953: 145)
- Do not have sexual relations with your aunt, whether your
mother’s sister or your father’s sister (Holy Bible 2004: 96)
- ʕawrata ʔuḫti ʔummi-ka ʔaw ʔuḫti ʔabī-ka lā takšif
(Al-Kitāb al-muqaddas 1982: 191) ‘You shall not uncover the nakedness of
your mother’s sister or your father’s sister’
- Lanqas l-għera ta’ oħt ommok jew ta’ oħt missierek ma għandek
tikxef (Il-Bibbja 1995: 100) ‘You should not even uncover the
nakedness of your mother’s sister, or your father’s sister’
- Lanqas il-għera ta’ oħt ommok, jew ta’ oħt missierek, ma għandek
tikxef (Il-Bibbja Mqaddsa 2006: 91) ‘You should not even uncover
the nakedness of your mother’s sister, or your father’s sister’
- La tikxifx l-għera ta’ oħt ommok jew oħt missierek
(Il-Bibbja 2013: 132) ‘Do not uncover the nakedness of your mother’s
sister or your father’s sister’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. Therefore,
the meaning of the idiom, devoid of explanation in all versions, remains
unclear. The next verse sheds some light on the true meaning of the
idiom.
(16) Isaiah 7:20
בַּיּוֹם הַהוּא יְגַלַּח אֲדֹנָי בְּתַעַר הַשְּׂכִירָה בְּעֶבְרֵי נָהָר בְּמֶלֶךְ אַשּׁוּר
אֶת־הָרֹאשׁ וְשַׂעַר הָרַגְלָיִם וְגַם אֶת־הַזָּקָן תִּסְפֶּה bayyôm ha-hû yǝḡallaḥ
’ăḏōnāy bə-ṯa‘ar haś-śəḵîrâ bǝ-‘eḇrê nāhār bǝ-meleḵ ’aššûr ’eṯ hā-rōš
wə-śa‘ar hā-raḡlāyim wǝ-ḡam ’eṯ haz-zāqān tispe (Biblia Hebraica
Stuttgartensia 1997: 686)
- In the same day shall the LORD shave with a razor that is hired,
namely, by them beyond the river, by the king of Assyria, the head, and
the hair of the feet: and it shall also consume the beard (The Holy
Bible 1953: 737)
- In that day the Lord will hire a “razor” from beyond the
Euphrates River–the king of Assyria–and use it all to shave off
everything: your land, your crops, and your people [Hebrew
shave off the head, the hair of the legs, and the beard.] (Holy
Bible 2004: 522)
- fī ḏālika l-yawmi yaḥliqu s-sayyidu bi-mūsā mustaʔǧaratin fī
ʕabri n-nahr bi-maliki ʔaššūra r-raʔsa wa-šaʕra r-riǧlayni wa-tanziʕu
l-liḥyata ʔayḍan (Al-Kitāb al-muqaddas 1982: 1000) ‘On that day,
the master will shave the head and the hair of the legs with a razor
hired from across the river by the king of Assyria, and the beard will
also be removed’
- Dak in-nhar iqaxxar is-Sid b’mus mikri min-naħa l-oħra tax-Xmara
ir-ras u x-xagħar tar-riġlejn, u jġiżż ukoll il-leħja (Il-Bibbja
1995: 837) [sic!] ‘On that day the Master shaves his head and legs with
a razor hired from the other side of the River, and also shaves his
beard’
- Dak in-nhar Sidi jqaxxar b’mus tal-leħja, mikri min-naħa l-oħra
tax-xmara, (jiġifieri, bis-sultan ta’ l-Assirja) ir-ras u x-xagħar
tar-riġlejn; u jġiżż ukoll il-leħja (Il-Bibbja Mqaddsa 2006: 481)
‘On that day my Lord shaves with a razor, hired from the other side of
the river, (that is, by the king of Assyria) the head and the hair of
the legs; and he also shaves the beard’
- Dakinhar iqaxxar Sidi b’mus mikri min-naħa l-oħra tax-xmara,
bis-sultan tal-Assirja, il qorriegħa tar-ras u x-xagħar tar-riġlejn, u
jġiżż il-leħja wkoll (Il-Bibbja 2013: 775) ‘On that day he will
shave the scalp and the hair of his legs with a razor hired from the
other side of the river, with the king of Assyria, and he will also
shave his beard’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. The deeper
meaning of the phrase śa‘ar hā-raḡlāyim ‘the hair of the legs’
emphasizing complete humiliation remains hidden.
(17) Genesis 40:13
בְּעוֹד | שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ bə-‘ôḏ
šəlōšeṯ yāmîm yiśśā p̄ar‘ō ’eṯ-rōšeḵā (Biblia Hebraica
Stuttgartensia 1997: 65)
- Yet within three days shall Pharaoh lift up thine head (The
Holy Bible 1953: 52)
- Within three days Pharaoh will lift you up (Holy Bible
2004: 522)
- fī ṯalāṯati ʔayyāmin ʔayḍan yarfaʕu firʕawnu raʔsa-ka
(Al-Kitāb al-muqaddas 1982: 67) ‘In three days again, Pharaoh will exalt
your head’
- Tlett ijjem oħra jerfagħlek Fargħun rasek (Il-Bibbja 1995:
36) ‘Three more days Pharaoh will lift your head’
- Iżda fi tlitt ijjem oħra, Fargħun jerfagħlek rasek
(Il-Bibbja Mqaddsa 2006: 481) ‘But in three more days, Pharaoh will lift
your head’
- Tlitt ijjem oħra, il-Fargħun jerfagħlek ġieħek (Il-Bibbja
2013: 45) ‘Three more days, the Pharaoh will restore your
reputation’.
The two Maltese translations d) and e) render the phrase literally.
Version f) conveys the meaning of the idiom somewhat descriptively but
rather clearly.
(18) Genesis 10:9
הוּא הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה hû hāyâ ḡibbōr
ṣayiḏ li-p̄ənê YHWH (Biblia Hebraica Stuttgartensia 1997: 14)
- He was a mighty hunter before the LORD (The Holy Bible
1953: 14)
- Since he was the greatest hunter in the world (Holy Bible
2004: 9)
- kāna ǧabbāra ṣaydin ʔamāma r-rabbi (Al-Kitāb al-muqaddas
1982: 16) ‘He was a mighty hunter before the Lord’
- Hu kien kaċċatur kbir f’għajnejn il-Mulej (Il-Bibbja 1995:
11) ‘He was a great hunter in the eyes of the Lord’
- Hu kien kaċċatur kbir quddiem il-Mulej (Il-Bibbja Mqaddsa
2006: 6) ‘He was a great hunter before the Lord’
- Kien kaċċatur qalbieni f’għajnejn il-Mulej (Il-Bibbja 2013:
11) ‘He was a brave hunter in the eyes of the Lord’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase almost literally.
Nevertheless, d) and e) replace the vague li-p̄ənê ‘before’
(Maltese quddiem) with another idiom valorizing the hunter’s
situation.
(19) Genesis 20:5
בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת bə-ṯām ləḇāḇî
’û-ḇəniqyōn kappî ‘āśîṯî zōṯ (Biblia Hebraica Stuttgartensia 1997:
28)
- in the integrity of my heart and innocency of my hands have I
done this (The Holy Bible 1953: 24)
- I acted in complete innocence! My hands are clean (Holy
Bible 2004: 9)
- bi-salāmati qalb-ī wa-naqāwati yaday-ya faʕaltu hāḏā
(Al-Kitāb al-muqaddas 1982: 29-30) ‘In the integrity of my heart and the
purity of my hands I have done this’
- B’qalb safja u idejn bla ħtija għamilt dan (Il-Bibbja 1995:
18) ‘With a pure heart and blameless hands I did this’
- Fis-safa ta’qalbi, u fl-indafa ta’ idejja, għamilt dan
(Il-Bibbja Mqaddsa 2006: 13) ‘In the purity of my heart, and in the
cleanliness of my hands, I did this’
- B’qalb safja u b’idejn indaf għamilt dan (Il-Bibbja 2013:
20) ‘With a pure heart and clean hands I did this’
The Maltese versions e) and f) render the phrase literally. d) is
closer to the original meaning of the idioms.
(20) Genesis 29:1
וַיִּשָּׂא יַעֲקֹב רַגְלָיו וָיֵּלֶךְ אַרְצָה בְנֵי־קֶדֶם way-yiśśā
ya‘ăqōḇ raḡlāw wāy-yēleḵ ’arṣâ ḇənê qeḏem (Biblia Hebraica
Stuttgartensia 1997: 44)
- Then Jacob went on his journey, and came into the land of the
people of the east (The Holy Bible 1953: 36) – Hebrew: ‘and Jacob
lifted up his feet’
- Then Jacob hurried on, finally arriving in the land of the
east (Holy Bible 2004: 29)
- ṯumma rafaʕa yaʕqūbu riǧlay-hi wa-ḏahaba ʔilā ʔarḍi banī
l-mašriqi (Al-Kitāb al-muqaddas 1982: 45) ‘then Jacob lifted up his
feet and went to the land of the people of the east’
- Imbagħad qala’ Ġakobb riġlejh u telaq lejn art in-nies
tal-Lvant (Il-Bibbja 1995: 26) ‘Then Jacob strained (?) his legs
and left for the land of the people of the East’
- Imbagħad Ġakobb baqa’ jimxi u wasal f’art in-nies tal-lvant
(Il-Bibbja Mqaddsa 2006: 20) ‘Then Jacob kept walking and arrived in the
land of the people of the east’
- Imbagħad Ġakobb iċċaqlaq u telaq lejn art in-nies tal-Lvant
(Il-Bibbja 2013: 31) ‘Then Jacob moved and left for the land of the
people of the East’
The Maltese versions of e) and f) convey the meaning of the Hebrew
verse well. I had a problem with translating Saydon’s version, d). He
usues the verb qala’, which has either a meaning that does not
fit the translation of the Hebrew idiom: ’to earn, to gain, to obtain;
to cause, to give raise to, or expresses negative actions: to pluck, to
pull off, to strain (Aquilina 1990: 1108-1109).
(21) Genesis 30:2
הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן hă-ṯaḥaṯ
’ĕlōhîm ’ānōḵî ’ăšer māna‘ mimmēḵ pərî ḇāṭen (Biblia Hebraica
Stuttgartensia 1997: 46)
- Am I in God’s stead, who hath withheld from thee the fruit of
the womb? (The Holy Bible 1953: 38)
- Am I God? (…) He’s the one who has kept you from having
children! (Holy Bible 2004: 24)
- ʔa-laʕall-ī makāna llāhi l-laḏī manaʕa ʕan-ki ṯamrata
l-baṭni (Al-Kitāb al-muqaddas 1982: 47) ‘Am I in the place of God
who withheld from you the fruit of the womb?’
- Huwa jien flok Alla li ċaħadlek frott il-ġuf? (Il-Bibbja
1995: 27) ‘Is it me instead of God who denied you the fruit of the
womb?’
- Jaqaw jien flok Alla, li żammlek frott ġufek? (Il-Bibbja
Mqaddsa 2006: 21) ‘Am I instead of God, who kept the fruit of your
womb?’
- Jaqaw jien flok Alla, li ċaħħdek minn frott il-ġuf?
(Il-Bibbja 2013: 31) ‘Am I instead of God, who deprived you of the fruit
of the womb?’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase almost literally.
However, the theological dissemination of the idiom ‘the fruit of your
womb’ in the Christian tradition makes the meaning of the verse
understandable. Cf. the version of the Vulgate: num pro Deo ego sum
qui privavit te fructu ventris tui (Biblia Sacra Vulgata 2007: 43)
‘Am I for God who deprived you of the fruit of your womb?’
(22) Genesis 46:4
וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶיךָ wə-yōsēp̄ yāšîṯ yāḏô
‘al ‘êneyḵā (Biblia Hebraica Stuttgartensia 1997: 76)
- and Joseph shall put his hand upon thine eyes (The Holy
Bible 1953: 60)
- But you will die in Egypt with Joseph attending to you
(Holy Bible 2004: 46)
- wa-yaḍaʕu yūsufu yada-hu ʕalā ʕaynay-ka (Al-Kitāb
al-muqaddas 1982: 78) ‘And Joseph will put his hand on your eyes’
- u Ġużepp b’idu jagħlaqlek għajnejk (Il-Bibbja 1995: 41)
‘and Joseph will close your eyes with his hand’
- u Ġużepp b’idu jagħlaqlek għajnejk (Il-Bibbja Mqaddsa 2006:
36) ‘and Joseph will close your eyes with his hand’
- u id Ġużeppi għad tagħlaqlek għajnejk (Il-Bibbja 2013: 52)
‘and Joseph’s hand will close your eyes’
Maltese versions d) and e) clearly convey the meaning of the verse by
replacing the phrase yāšîṯ yāḏô ‘al ‘êneyḵā ‘he will put his
hand on your eyes’ with the version b’idu jagħlaqlek għajnejk
‘he will close your eyes with his hand’, understandable in our cultural
tradition. in version f) the translator made a kind of pars pro toto: it
is Joseph’s hand that will close Jacob’s eyes. This translation is not
only distant from the original, but also a bit artificial.
(23) Exodus 6:12
וַאֲנִי עֲרַל שְׂפָתָיִם wa-’ănî ‘ăral
śəp̄āṯāyim
- who am of uncircumcised lips
- I am such a clumsy speaker! (Holy Bible 2004: 48)
- wa-ʔanā ʔaġlafu š-šafatayni (Al-Kitāb al-muqaddas 1982: 95)
‘and I am of uncircumcised lips’
- jien li m’iniex maħtun f’xufftejja (Il-Bibbja 1995: 51) ‘I
who am not circumcised in my lips’
- li m’għandix ċirkonċiżjoni f’xofftejja (Il-Bibbja Mqaddsa
2006: 44) ‘that I am not circumcised in my lips’ [literally: that I
don’t have circumcision in my lips]
- jien li ma għandix xufftejja maħtuna (Il-Bibbja 2013: 65)
‘I who don’t have my lips circumcised’
All Maltese versions - d), e), and f) - as well as the Arabic version
c) and the Authorized Version a) render the phrase literally. Therefore,
the meaning of the idiom, devoid of explanation in all versions, remains
unclear. Cf. The Vulgate: praesertim cum sim incircumcisus
labiis (Biblia Sacra Vulgata 2007: 82) ‘especially since I am
uncircumcised in lips’.
(24) Exodus 8:28
וַיַּכְבֵּד פַּרְעֹה אֶת־לִבּוֹ גַּם בַּפַּעַם הַזֹּאת way-yaḵbēḏ
par‘ō ’eṯ libbô gam bap-pa‘am haz-zōṯ (Biblia Hebraica
Stuttgartensia 1997: 99)
- And Pharaoh hardened his heart at this time also (The Holy
Bible 1953: 76 - 8:32!)
- But Pharaoh again became stubborn (Holy Bible 2004: 50 -
8:32!)
- wa-lākin ʔaġlaẓa firʕawnu qalba-hu hāḏihi l-marrata ʔayḍan
(Al-Kitāb al-muqaddas 1982: 99 [8:32]) ‘But Pharaoh hardened his heart
this time also’
- U webbes Fargħun qalbu did-darba wkoll (Il-Bibbja 1995: 53)
‘And Pharaoh hardened his heart once more’
- U Fargħun webbes qalbu din id-darba wkoll (Il-Bibbja
Mqaddsa 2006: 46 - 8:32!) ‘And Pharaoh hardened his heart this time
too’
- Iżda qalb il-Fargħun reġgħet twebbset din id-darba wkoll
(Il-Bibbja 2013: 68) ‘But the Pharaoh’s heart hardened again this time
too’
Maltese versions d) and e) render the phrase literally. Nevertheless,
the meaning of the idiom is understandable. In version f) the translator
made again a kind of pars pro toto: it is Pharaoh’s heart that hardened.
In this case, we can assume the Vulgate tradition, because the text in
the Latin version reads as follows: et ingravatum est cor Pharaonis
ita ut ne hac quidem vice dimitteret populum (Biblia Sacra Vulgata
2007: 43 – 8:32!) ‘and Pharaoh’s heart was so burdened that he would not
let the people go even this time’.
(25) Exodus 9:29
אֶפְרֹשׂ אֶת־כַּפַּי אֶל יְהוָה ’ep̄rōś ’eṯ kappay ’el
YHWH (Biblia Hebraica Stuttgartensia 1997: 101)
- I will spread abroad my hands unto the LORD (The Holy Bible
1953: 77)
- I will lift my hands and pray to the LORD (Holy Bible 2004:
50)
- ʔabsuṭu yaday-ya ʔilā r-rabbi (Al-Kitāb al-muqaddas 1982:
101) ‘I will stretch out my hands to the Lord’
- niftaħ idejja lejn il-Mulej (Il-Bibbja 1995: 54) ‘I open my
hands to the Lord’
- niftaħ idejja lejn il-Mulej (Il-Bibbja Mqaddsa 2006: 47) ‘I
open my hands to the Lord’
- ngħolli idejja lejn il-Mulej (Il-Bibbja 2013: 69) ‘I raise
my hands to the Lord’
The two Maltese translations d) and e) render the phrase literally.
Version f) conveys the meaning of the idiom rather clearly by replacing
phrase niftaħ idejja lejn il-Mulej ‘I open my hands to the
Lord’ with ngħolli idejja lejn il-Mulej ‘I raise my hands to the Lord’.
The reference to the prayer situation is clearly legible.
(26) Numbers 14:30
נָשָׂאתִי אֶת־יָדִי nāśāṯî ’eṯ yāḏî (Biblia
Hebraica Stuttgartensia 1997: 238)
- I sware (The Holy Bible 1953: 178) - Hebrew: ‘I raised my
hand’
- I swore (Holy Bible 2004: 117)
- rafaʕtu yad-ī (Al-Kitāb al-muqaddas 1982: 235) ‘I raised my
hand’
- jien, b’idi merfugħa, ħlift (Il-Bibbja 1995: 122) ‘I, with
my hand raised, swore’
- jien, b’idi merfugħa, ħlift (Il-Bibbja Mqaddsa 2006: 112)
‘I, with my hand raised, swore’
- jien erfajt idi u ħlift (Il-Bibbja 2013: 164) ‘I raised my
hand and swore’
The Maltese translations rather clearly convey the meaning of the
idiom by adding a verb ħlift ‘ I swore’, specifying the meaning
of the sentence.
(27) Numbers 33:3
יָצְאוּ בְנֵי־יִשְׂרָאֵל בְּיָד רָמָה לְעֵינֵי כָּל־מִצְרָיִם yāṣə’û
ḇənê yiśrā’ēl bə-yāḏ rāmā lə-‘ênê kol miṣrāyim (Biblia Hebraica
Stuttgartensia 1997: 276)
- the children of Israel went out with an high hand in the sight
of all the Egyptians (The Holy Bible 1953: 205)
- The people of Israel left defiantly, in full view of the
Egyptians (Holy Bible 2004: 1134)
- ḫaraǧa banū ʔisrāʔīla bi-yadin rafīʕatin ʔamāma ʔaʕyuni ǧamīʕi
l-miṣriyyīna (Al-Kitāb al-muqaddas 1982: 270) ‘The children of
Israel went out with a high hand in front of all the Egyptians’
- ħarġu wlied Israel b’id merfugħa taħt għajnejn l-Eġizzjani
kollha (Il-Bibbja 1995: 140) ‘the children of Israel came out with
a raised hand under the eyes of all the Egyptians’
- ulied Iżrael ħarġu b’id merfugħa taħt għajnejn l-Eġizzjani
kollha (Il-Bibbja Mqaddsa 2006: 129) ‘the children of Israel went
out with a raised hand under the eyes of all the Egyptians’
- ulied Iżrael ħargu b’rashom merfugħa quddiem għajnejn
l-Eġizzjani (Il-Bibbja 2013: 188) ‘the children of Israel went out
with their heads lifted before the eyes of the Egyptians’
The two Maltese translations d) and e) render the phrase literally.
Version f) conveys the meaning of the idiom rather clearly by replacing
somewhat ambiguous phrase b’id merfugħa ‘with a raised hand’
with a situationally clear phrase b’rashom merfugħa ‘with their
heads lifted’.
(28) Joshua 7:12
עֹרֶף יִפְנוּ לִפְנֵי אֹיְבֵיהֶם ‘ōrep̄ yip̄nû li-p̄ənê ’ōyḇêhem
(Biblia Hebraica Stuttgartensia 1997: 364)
- turned their backs before their enemies (The Holy Bible
1953: 261)
- the Israelites are running from their enemies in defeat
(Holy Bible 2004: 172)
- yudīrūna qafā-hum ʔamāma ʔaʕdāʔi-him (Al-Kitāb al-muqaddas
1982: 347) ‘They turned their backs before their enemies’
- ma jistgħux ulied Israel jieqfu quddiem l-eghdewwa tagħhom
(Il-Bibbja 1995: 181) ‘the children of Israel cannot stand before their
enemies’ (brak!)
- iżda dawru daharhom quddiem l-egħdewwa tagħhom (Il-Bibbja
Mqaddsa 2006: 166) ‘but they turned their backs before their
enemies’
- imma kellhom idawwru daharhom quddiemhom (Il-Bibbja 2013:
245) ‘but they had to turn their backs before them’
The Maltese versions e) and f) convey the meaning of the Hebrew verse
literally and require an explanation or contextual interpretation.
Version d) explains the situation clearly, but omits the translation of
the phrase we are interested in.
(29) Judges 9:17
וַיַּשְׁלֵךְ אֶת־נַפְשׁוֹ מִנֶּגֶד way-yašlēḵ ’eṯ nap̄šô
minneḡeḏ (Biblia Hebraica Stuttgartensia 1997: 417)
- and adventured his life far (The Holy Bible 1953: 297) –
also possible Hebrew meaning: ‘and he threw himself against it’
- and risked his life (Holy Bible 2004: 196)
- wa-ḫāṭara bi-nafsi-hi (Al-Kitāb al-muqaddas 1982: 396) ‘And
he risked himself’
- ma beżax għal ħajtu (Il-Bibbja 1995: 207) ‘he did not fear
for his life’
- ma bażax għal ħajtu (Il-Bibbja Mqaddsa 2006: 189) ‘he did
not fear for his life’
- u tarraf ħajtu (Il-Bibbja 2013: 279) ‘and he risked his
life’
The Maltese versions e) and f) convey the contrary meaning, more
distant than the original Hebrew phrase, by using the negation. Version
f) renders the idiom properly.
(30) Judges 11:12
מַה לִּי וָלָךְ ma lî wā-lāḵ (Biblia Hebraica
Stuttgartensia 1997: 422)
- What hast thou to do with me (The Holy Bible 1953: 301) –
Hebrew: What is to me and you
- Why … [Why have you come out to fight against my land?]
(Holy Bible 2004: 198)
- mā l-ī wa-la-ka (Al-Kitāb al-muqaddas 1982: 400) ‘What do I
have to do with you’
- X’ghandek inti miegħi (Il-Bibbja 1995: 209) ‘What do you
have to do with me?’
- X’hemm bejnietna (Il-Bibbja Mqaddsa 2006: 191) ‘What is
between us’
- X’hemm bejni u bejnek (Il-Bibbja 2013: 282) ‘What’s between
me and you’
This typical Semitic phrase is usually translated literally. It is
also found in the Gospel of John 2:4: Τί ἐμοὶ καὶ σοί, γύναι;
(Holmes 2010: 191) ‘What about me and you, woman?’; in Latin version:
quid mihi et tibi est mulier (Biblia Sacra Vulgata 2007: 1660)
‘What is to me and you, woman?’. All Maltese versions - d), e), and f) -
render the phrase almost literally.
Conclusion
In this article, I have gathered 35 Hebrew idioms and biblical
phrases and analyzed the way they are translated in three modern
editions of the Bible: Il-Bibbja translated by P.P. Saydon, Il-Bibbja
published by Għaqda Biblika Maltija and Il-Bibbja Mqaddsa published by
Trinitarian Bible Society. These idioms are found in 30 quotations from
various books of the Hebrew Bible. As with the translation of the Bible
into other languages, in the case of translation into Maltese the
dominant methodology was formal-equivalence translation. The translators
rendered the Hebrew idioms literally even though most of these phrases
are currently incomprehensible to many average readers. However, this is
influenced by the centuries-old tradition of Christian transmission in
the Western tradition supported by the Latin translation of the Bible,
i.e. the Vulgate. Out of 30 examples, 14 quotations came close to the
dynamic translation method: (2f), (6f), (7def), (11e), (13de), (17f),
(19d), (20ef), (22de), (25f), (26def), (27f), (28d?), (29f). 9
quotations related to only one of the three Maltese translations: (2f),
(6f), (17f), (19d), (25f), (27f), (28d?), (29f). In the remaining 16
quotations, the dominant methodology was formal-equivalence
translation.
It’s worth noting that Saydon’s translation and the one published by
Għaqda Biblika Maltija “reflect the two chief characteristics that
distinguish a translation of merit, namely, its accuracy and
faithfulness to the original, and its merits as a literary work of art”
(Sciberras 2018: 62). Nevertheless, Hebrew idioms, translated literally,
as the above examples show, usually require additional linguistic
commentary, which is absent from these translations. This also applies
to Żammit’s translation from English, which is completely devoid of any
references.
References
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