How the translation of the gold plates took place - LDS Living - Translation

Just by examining the text of the Book of Mormon and Joseph Smith’s account of the angel Moroni appearing in his room, one might come to several conclusions about how the translation of the gold plates took place:

1. God had prepared sacred stones to be used by a future seer to translate the book (Alma 37:23; Mosiah 28:13).
2. A seer would use these stones by looking at or into them (Mosiah 8:13).
3. There were at least two (if not three) separate translation devices designed by God to be used for the translation of unknown languages: the two stones given to the brother of Jared (Ether 3:23), the two stones used by Mosiah (Mosiah 28:13),¹ and the single stone, Gazelem, mentioned in Alma (Alma 37:23).
4. According to Alma 37, the stones, like the other Jaredite stones, apparently functioned by shining in the darkness (though this conclusion is less certain than the first three points).

With these descriptions of translation and the seer stones from the Book of Mormon in mind, it would be helpful to turn our attention to what the witnesses and scribes of the translation of the gold plates said about the process from their experience and understanding.

During the early months of translation, Emma Hale and Martin Harris served as Joseph’s principal scribes. Both provided several accounts of what it was like to be involved in the miraculous process. According to Emma, the method of translation was quite different than most modern Latter-day Saints initially assume it was or than what has been occasionally depicted in popular Latter-day Saint art. According to Emma, Joseph did not have the gold plates open in front of him as he ran his finger down the leaf, nor did he place the seer stones over the characters on the plates in order to read them. Rather, she explained, “I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us.”

While she made a point of saying there was no sheet or divider between them as they translated, Emma also affirmed that the plates themselves remained covered during the process, which explains why she did not ever see the plates even though she sat across the table from Joseph while he was translating: “The plates often lay on the table without any attempt at concealment, wrapped in a small linen tablecloth, which I had given him to fold them in. I once felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book.”

As odd as that explanation seems to some modern Latter-day Saints who have pictured Joseph looking directly at the plates while he translated, perhaps the most startling aspect of her description was that Joseph placed the seer stone or stones into a hat and looked into the hat while translating. This seemingly strange and unexpected description has given fodder for others to mock and belittle the process and often bewilders believers who cannot comprehend the reason for translating this way.

However, the witnesses of the translation were neither ashamed nor baffled by the use of the hat as a tool to aid the translation process. They explained that Joseph Smith needed to make the area around the seer stones dark so he could see the writing that would appear on the stones. For instance, Joseph Knight Sr., one of the few friends Joseph Smith had during this early period of translation, explained that the purpose of the hat was to block out the ambient light in the room in order to see the words as they appeared on the seer stones: “Now the way he [Joseph] translated was he put the Urim and Thummim into his hat and darkened his Eyes. Then he would take a sentence and it would appear in bright Roman letters. Then he would tell the writer and he would write it. Then that would go away [and] the next sentence would come and so on. But if it was not spelled right it would not go away till it was right. So we see it was marvelous [and] thus was the whole translated.”²

▶You may also like: 4 Hebrew translations that help us see the Savior more clearly in the Book of Mormon

Not only was David Whitmer one of the Three Witnesses of the Book of Mormon, but he was also present in his father’s home, where much of the translation took place, apparently without any attempt to conceal the activity. He was unaware of Joseph Knight’s description of the process, yet David provided a very similar observation. He also clarified that when placing the stone in the hat, Joseph would close the brim around it to “exclude the light; and in the darkness the spiritual light would shine.”

Whitmer further explained that Joseph would see a character from the plates appear and underneath the character would be the translation in English. “Brother Joseph would,” he continued, “read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear.”³

While Oliver Cowdery provided a less-circulated or detailed description of the manner of translation, aside from mentioning the use of the “interpreters,” one very early source relates what Cowdery apparently said of the process. When Oliver Cowdery stopped to preach at a Shaker village in Ohio in 1830 on his way to preach to the American Indians in what is today Kansas, a local Shaker leader recorded Cowdery’s description of the process, which also involved Joseph Smith using a hat along with the seer stones.⁴

Cowdery also reportedly described the translation process to Josiah Jones, a local Kirtland resident and member of Baptist minister Sidney Rigdon’s congregation. While many of Rigdon’s parishioners followed their erstwhile preacher, embraced the Book of Mormon, and were baptized into the Church of Christ, Jones rejected the new religion. He wrote a small history of how his religious world was seemingly turned upside down overnight and included an account of his discussions with Oliver Cowdery and the other missionaries. Jones was told by the missionaries that Joseph Smith had found the gold plates and “had translated it by looking into a stone or two stones, when put into a dark place, which stones he said were found in the box with the plates. They affirmed while he looked through the stone spectacles another sat by and wrote what he told them, and thus the book was all written.” After asking Cowdery to give more details of the translation process, Cowdery reportedly explained “that Smith looked into or through the transparent stones to translate what was on the plates.”⁵

Martin Harris also described that as he served as a scribe for the translation of the gold plates, Joseph Smith translated by placing the seer stones into his hat.⁶ Indeed, at one point, Martin apparently decided to take a bold action with regard to the stones. Finding a stone that looked similar to the one Joseph was using to translate the gold plates, Martin surreptitiously swapped out the actual stone for the one he had found. When Joseph returned to translate, he found that the replacement stone did not provide the light of revelation and translation, but rather was “dark.” Martin explained that he had secretly changed out the stones in order to disprove the theory of critics who claimed Joseph was reading a manuscript tucked into the bottom of his hat instead of the words of a miraculous translation. In Martin’s reasoning, were Joseph merely pretending that the words appeared on the seer stone while actually reading this hidden manuscript, Joseph would have picked up the translation right where they had left off, even with the faux seer stone. That Joseph could not translate without the sacred stone demonstrated to Harris that the work was indeed miraculous.⁷
…

▶You may also like: Watch: The first photographic record of the original Book of Mormon manuscript

All of the witnesses of the translation describe Joseph using the seer stones or a single seer stone to translate the Book of Mormon, referring to them variously as interpreters, Urim and Thummim, spectacles, stones, crystals, etc. Several of these scribes and witnesses also affirmed that Joseph used more than one device during his translation. Emma Smith, for instance, explained, “Now the first that my husband translated, was translated by the use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”⁸ As one of the main scribes of the translation of the gold plates, Emma’s description of the translation as miraculous and involving more than one device should be taken very seriously. …

While the seer stones were apparently integral to the work, so too was Joseph Smith’s spiritual preparation. If he was not properly humble and penitent, he could not translate. However the process actually took place, for believers the most important aspect of the translation of the gold plates is the published Book of Mormon, which stands as not only another witness of the resurrected Jesus Christ but also as evidence of Joseph Smith’s prophetic calling.

The Lord declared that the translation of the Book of Mormon was true, even as the process was still ongoing. He spoke peace to an uncertain Oliver Cowdery: “I tell thee these things as a witness unto thee—that the words or the work which thou hast been writing are true” (Doctrine and Covenants 6:17). Later, with the work nearly completed, the Lord proclaimed of the translation to the Three Witnesses, “As your Lord and your God liveth it is true” (Doctrine and Covenants 17:6). For believers, as interesting as the historical accounts of the translation of the gold plates might be, the words and teachings and doctrines of the Book of Mormon are the essential aspects of this great miracle, increasing faith in Christ, providing hope through His Atonement, and generating marvelous changes in hearts and lives.

---

---

1. Lucy Mack Smith, history, 1845 manuscript, 69, Church History Library, available at “Lucy Mack Smith, History, 1845,” The Joseph Smith Papers, https://ift.tt/4Udkc3H.
2. Smith, history, 1832, 4.
3. “Church History,” Times and Seasons, March 1, 1842, available at The Joseph Smith Papers, https://ift.tt/3ZHVwIs.
4. Smith, history, 1832, 4.
5. Smith, history, 1832, 4.
6. Joseph Smith, “Journal, 1835–1836,” 25 (November 9, 1836), The Joseph Smith Papers, https://ift.tt/X2LMrk5.
7. “History, 1838–1856, volume A-1 [23 December 1805–30 August 1834],” 5, The Joseph Smith Papers, https://ift.tt/jeTyo7I .org/paper-summary/history-1838-1856-volume-a-1-23-december-1805-30-august-1834/1.
8. See Steven C. Harper, “The Probation of a Teenage Seer: Joseph Smith’s Early Experiences with Moroni,” in The Coming Forth of the Book of Mormon: A Marvelous Work and a Wonder, ed. Dennis L. Largey, Andrew H. Hedges, John Hilton III, and Kerry Hull (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2015), 33–35. Lucy Mack Smith wrote, “The thought flashed across his mind that there might be something more in the box that might would be a benefit to him in a pecuniary point of view.” Lucy Mack Smith, history, 1844–1845, p. [2], bk. 4, Church History Library, available at “Lucy Mack Smith, History, 1844–1845,” The Joseph Smith Papers, https://ift.tt/qmCFbWo.
   

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How the translation of the gold plates took place - LDS Living - Translation

Just by examining the text of the Book of Mormon and Joseph Smith’s account of the angel Moroni appearing in his room, one might come to several conclusions about how the translation of the gold plates took place:

1. God had prepared sacred stones to be used by a future seer to translate the book (Alma 37:23; Mosiah 28:13).
2. A seer would use these stones by looking at or into them (Mosiah 8:13).
3. There were at least two (if not three) separate translation devices designed by God to be used for the translation of unknown languages: the two stones given to the brother of Jared (Ether 3:23), the two stones used by Mosiah (Mosiah 28:13),¹ and the single stone, Gazelem, mentioned in Alma (Alma 37:23).
4. According to Alma 37, the stones, like the other Jaredite stones, apparently functioned by shining in the darkness (though this conclusion is less certain than the first three points).

With these descriptions of translation and the seer stones from the Book of Mormon in mind, it would be helpful to turn our attention to what the witnesses and scribes of the translation of the gold plates said about the process from their experience and understanding.

During the early months of translation, Emma Hale and Martin Harris served as Joseph’s principal scribes. Both provided several accounts of what it was like to be involved in the miraculous process. According to Emma, the method of translation was quite different than most modern Latter-day Saints initially assume it was or than what has been occasionally depicted in popular Latter-day Saint art. According to Emma, Joseph did not have the gold plates open in front of him as he ran his finger down the leaf, nor did he place the seer stones over the characters on the plates in order to read them. Rather, she explained, “I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us.”

While she made a point of saying there was no sheet or divider between them as they translated, Emma also affirmed that the plates themselves remained covered during the process, which explains why she did not ever see the plates even though she sat across the table from Joseph while he was translating: “The plates often lay on the table without any attempt at concealment, wrapped in a small linen tablecloth, which I had given him to fold them in. I once felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book.”

As odd as that explanation seems to some modern Latter-day Saints who have pictured Joseph looking directly at the plates while he translated, perhaps the most startling aspect of her description was that Joseph placed the seer stone or stones into a hat and looked into the hat while translating. This seemingly strange and unexpected description has given fodder for others to mock and belittle the process and often bewilders believers who cannot comprehend the reason for translating this way.

However, the witnesses of the translation were neither ashamed nor baffled by the use of the hat as a tool to aid the translation process. They explained that Joseph Smith needed to make the area around the seer stones dark so he could see the writing that would appear on the stones. For instance, Joseph Knight Sr., one of the few friends Joseph Smith had during this early period of translation, explained that the purpose of the hat was to block out the ambient light in the room in order to see the words as they appeared on the seer stones: “Now the way he [Joseph] translated was he put the Urim and Thummim into his hat and darkened his Eyes. Then he would take a sentence and it would appear in bright Roman letters. Then he would tell the writer and he would write it. Then that would go away [and] the next sentence would come and so on. But if it was not spelled right it would not go away till it was right. So we see it was marvelous [and] thus was the whole translated.”²

▶You may also like: 4 Hebrew translations that help us see the Savior more clearly in the Book of Mormon

Not only was David Whitmer one of the Three Witnesses of the Book of Mormon, but he was also present in his father’s home, where much of the translation took place, apparently without any attempt to conceal the activity. He was unaware of Joseph Knight’s description of the process, yet David provided a very similar observation. He also clarified that when placing the stone in the hat, Joseph would close the brim around it to “exclude the light; and in the darkness the spiritual light would shine.”

Whitmer further explained that Joseph would see a character from the plates appear and underneath the character would be the translation in English. “Brother Joseph would,” he continued, “read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear.”³

While Oliver Cowdery provided a less-circulated or detailed description of the manner of translation, aside from mentioning the use of the “interpreters,” one very early source relates what Cowdery apparently said of the process. When Oliver Cowdery stopped to preach at a Shaker village in Ohio in 1830 on his way to preach to the American Indians in what is today Kansas, a local Shaker leader recorded Cowdery’s description of the process, which also involved Joseph Smith using a hat along with the seer stones.⁴

Cowdery also reportedly described the translation process to Josiah Jones, a local Kirtland resident and member of Baptist minister Sidney Rigdon’s congregation. While many of Rigdon’s parishioners followed their erstwhile preacher, embraced the Book of Mormon, and were baptized into the Church of Christ, Jones rejected the new religion. He wrote a small history of how his religious world was seemingly turned upside down overnight and included an account of his discussions with Oliver Cowdery and the other missionaries. Jones was told by the missionaries that Joseph Smith had found the gold plates and “had translated it by looking into a stone or two stones, when put into a dark place, which stones he said were found in the box with the plates. They affirmed while he looked through the stone spectacles another sat by and wrote what he told them, and thus the book was all written.” After asking Cowdery to give more details of the translation process, Cowdery reportedly explained “that Smith looked into or through the transparent stones to translate what was on the plates.”⁵

Martin Harris also described that as he served as a scribe for the translation of the gold plates, Joseph Smith translated by placing the seer stones into his hat.⁶ Indeed, at one point, Martin apparently decided to take a bold action with regard to the stones. Finding a stone that looked similar to the one Joseph was using to translate the gold plates, Martin surreptitiously swapped out the actual stone for the one he had found. When Joseph returned to translate, he found that the replacement stone did not provide the light of revelation and translation, but rather was “dark.” Martin explained that he had secretly changed out the stones in order to disprove the theory of critics who claimed Joseph was reading a manuscript tucked into the bottom of his hat instead of the words of a miraculous translation. In Martin’s reasoning, were Joseph merely pretending that the words appeared on the seer stone while actually reading this hidden manuscript, Joseph would have picked up the translation right where they had left off, even with the faux seer stone. That Joseph could not translate without the sacred stone demonstrated to Harris that the work was indeed miraculous.⁷
…

▶You may also like: Watch: The first photographic record of the original Book of Mormon manuscript

All of the witnesses of the translation describe Joseph using the seer stones or a single seer stone to translate the Book of Mormon, referring to them variously as interpreters, Urim and Thummim, spectacles, stones, crystals, etc. Several of these scribes and witnesses also affirmed that Joseph used more than one device during his translation. Emma Smith, for instance, explained, “Now the first that my husband translated, was translated by the use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”⁸ As one of the main scribes of the translation of the gold plates, Emma’s description of the translation as miraculous and involving more than one device should be taken very seriously. …

While the seer stones were apparently integral to the work, so too was Joseph Smith’s spiritual preparation. If he was not properly humble and penitent, he could not translate. However the process actually took place, for believers the most important aspect of the translation of the gold plates is the published Book of Mormon, which stands as not only another witness of the resurrected Jesus Christ but also as evidence of Joseph Smith’s prophetic calling.

The Lord declared that the translation of the Book of Mormon was true, even as the process was still ongoing. He spoke peace to an uncertain Oliver Cowdery: “I tell thee these things as a witness unto thee—that the words or the work which thou hast been writing are true” (Doctrine and Covenants 6:17). Later, with the work nearly completed, the Lord proclaimed of the translation to the Three Witnesses, “As your Lord and your God liveth it is true” (Doctrine and Covenants 17:6). For believers, as interesting as the historical accounts of the translation of the gold plates might be, the words and teachings and doctrines of the Book of Mormon are the essential aspects of this great miracle, increasing faith in Christ, providing hope through His Atonement, and generating marvelous changes in hearts and lives.

---

---

1. Lucy Mack Smith, history, 1845 manuscript, 69, Church History Library, available at “Lucy Mack Smith, History, 1845,” The Joseph Smith Papers, https://ift.tt/4Udkc3H.
2. Smith, history, 1832, 4.
3. “Church History,” Times and Seasons, March 1, 1842, available at The Joseph Smith Papers, https://ift.tt/3ZHVwIs.
4. Smith, history, 1832, 4.
5. Smith, history, 1832, 4.
6. Joseph Smith, “Journal, 1835–1836,” 25 (November 9, 1836), The Joseph Smith Papers, https://ift.tt/X2LMrk5.
7. “History, 1838–1856, volume A-1 [23 December 1805–30 August 1834],” 5, The Joseph Smith Papers, https://ift.tt/jeTyo7I .org/paper-summary/history-1838-1856-volume-a-1-23-december-1805-30-august-1834/1.
8. See Steven C. Harper, “The Probation of a Teenage Seer: Joseph Smith’s Early Experiences with Moroni,” in The Coming Forth of the Book of Mormon: A Marvelous Work and a Wonder, ed. Dennis L. Largey, Andrew H. Hedges, John Hilton III, and Kerry Hull (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2015), 33–35. Lucy Mack Smith wrote, “The thought flashed across his mind that there might be something more in the box that might would be a benefit to him in a pecuniary point of view.” Lucy Mack Smith, history, 1844–1845, p. [2], bk. 4, Church History Library, available at “Lucy Mack Smith, History, 1844–1845,” The Joseph Smith Papers, https://ift.tt/qmCFbWo.
   

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Watch out for that murder noodle! The Aussie dictionary accepting new slang - Stuff - Dictionary

It was TS Eliot who said, “For last year's words belong to last year's language/And next year's words await another voice”.

The voice of next year can now be heard – and it’s saying that gendie nooch, murder noodles, and tiger toast are the language of today.

The Australian lexicon has always been colourful, and this year’s Macquarie Dictionary is no exception, as the Australian publishers are considering inventive new slang words that reflect the current moment.

The habit of shortening words – other internet examples include cozzie livs for cost of living, or platty j for the Platinum Jubilee – might merit their own entries, courtesy of Macquarie’s judicious decision-making.

READ MORE:
* In defence of Kiwi speak: Why New Zealand-ish is far from 'seriously munted'
* Dad bod FTW, amirite? Dictionary adds hundreds of new words
* Bill Manhire: 'The kinds of poets I dislike are the superior ones'

“Each month we choose five from our words-to-watch list that have been submitted either by the public or by us,” Macquarie Dictionary’s managing editor, Victoria Morgan told The Guardian.

“The words-to-watch list is just a big pool of words that we then go through and we research to see whether they’re actually in use or not.”

Macquarie Dictionary’s official blog featured a list of potential new admissions for the year.

These included gendy nooch (gender neutral), murder noodle (a snake, especially one which is venomous), tiger toast (toast with a topping of Vegemite and strips of cheese), and password child (a child favoured over their siblings, as shown by use of their name in the parent’s passwords).

“Should these words be entered into the Macquarie Dictionary?” The Macquarie blogged asked its readers.

Simply being in consideration, though, does not mean they will always end up in print – it is simply part of Macquarie’s process to “research these new terms” said Morgan.

Stuff

The Macquarie Dictionary is considering new slang words – cozzy livs and gendy nooch amongst them.

The Macquarie Dictionary is published by Macquarie Dictionary Publishers, which is an imprint of Pan MacMillan Australia.

In recent years, their words of the year have been “cancel culture,” “doomscrolling”, “single-use”, and “teal”.

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Companies Are Starting to Launch GPT-4-Powered Machine Translation Services - Slator - Translation

Canadian newswire service TheNewswire (TNW) announced on April 18, 2023, that it has integrated GPT-4 into its workflow, allowing for English-Quebecois French machine translation of press releases.

In a press release on Yahoo!Finance, the company called the integration “unprecedented” in the newswire industry, and quoted TheNewswire CEO Pat Beechinor as explaining that the technology will help introduce publicly traded companies to “massive new investment audiences.”

The Calgary, Alberta-headquartered company also emphasized that “over 7.5 million Canadian Francophones” will also now be able to read press releases in their preferred language. 

The company cites one of its managers, Dominic Gray, who oversees language integration at TNW, as being impressed with GPT-4’s translation accuracy.

Indeed, at least for high-resource language pairs, the quality of ChatGPT-generated translation has piqued a flurry of both excitement and concern for the language industry.

And researchers at a number of institutions have churned out papers on further improving ChatGPT’s machine translation (MT), whether by using more effective prompts or by adjusting specific parameters, such as temperature.

TNW has not provided details about how the integration will function. It is unclear, for instance, whether the service will be provided as a given, or only at a client’s request, and what quality assurance, if any, TNW will include. 

GPT-4’s fairly restricted API, compared to more established MT platforms, makes it all the more remarkable that given the choice, TNW decided to use a model that was originally designed not for MT specifically. Furthermore, GPT-4’s latency and cost are both much higher than dedicated machine translation providers, suggesting that TNW made the move as much for its PR value as for its technical suitability. 

In addition to MT, TNW plans to use GPT-4 to generate headlines on social media platforms, including Facebook, Twitter, and LinkedIn.

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'Can we stop mangling the English language?' - TODAY Show - Dictionary

A list of words that could potentially make it into the Macquarie Dictionary have been ridiculed and called dull and improper.

The list includes "gendy nooch", slang for gender neutral, "cozzie livs", for cost of living, "murder noodle", for a venomous snake, "tiger toast", for Vegemite spread on toast with strips of cheese across it, and "password child", for the child's name favoured by parents when they use it in a digital password.

But ALP National President Wayne Swan had his own thoughts on the selection.

Subscribe to the Today newsletter here. (Nine)

The dictionary has added some interesting new words in recent years. (iStock)

READ MORE: White Men Can't Jump gets a 2023 remake

"They're all really dull, let's get some decent Australian slang in there," Swan told Today.

3AW radio host Dee Dee Dunleavy agreed, noting the potential danger you could face using one of these words in particular.

"Can we stop mangling the English language?" she said.

"Can we teach young people coming up with these phrases to speak properly? Imagine you were bitten by a snake and you say 'a murder noodle got me!"'

What are your thoughts on these words making it into the Macquarie Dictionary? Let us know on social media

Join the Today show family and give yourself the chance to win great prizes by signing up to our weekly newsletter, delivered straight to your inbox every Wednesday with a special message from Karl and Sarah. You can sign up for free here.

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Philadelphia adds Spanish, Simplified Chinese translations to website - CBS Philly - Translation

PHILADELPHIA (CBS) -- Nasheli Ortiz González is the executive director of Taller Puertorriqueño, an arts organization in North Philadelphia East.

Every two weeks, her team logs onto phila.gov to request payment for running after several school programs, where children draw and paint.

"When we have kids here, we need to send an invoice to the city to say how many kids we served," she said.

Sending an invoice used to take longer because many members of her team are still learning English.

But now the process is easier because the city of Philadelphia has a Spanish version of its website.

There's also a Simplified Chinese version.

"You are cutting a whole step in a process of access. You don't need to think twice and you don't need to doubt when you are talking your native language," Ortiz González said.

For years, the city relied on a Google plug-in to give a free translation of its website into dozens of other languages, but the translations aren't always accurate.

Maria Giraldo Gallo, director of language access programs, says the city spent almost half a million dollars for a human translation to improve quality.

"It feels really fulfilling to be part of this project, with so many hands involved. I'm serving the community," Giraldo Gallo said.

People use phila.gov for many things, like paying a water bill, requesting a photo ID, filing taxes and registering a business.

Karissa Demi, the city's director of software engineering, says the city hired several contractors to do the translation, which went live on March 29.

"It was a large task. We have about 3,500 pages that we translated," Demi said.

The work's not done yet. The city is aiming to translate its website to seven more languages by July.

That includes Russian, Portuguese, French, Haitian Creole, Arabic, Swahili and Vietnamese.

Madeleine Wright

Madeleine Wright is a bilingual general assignment reporter for CBS3 Eyewitness News. She joined the team in January 2022.

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Ken Jennings slams 'Jeopardy!' fan who questioned clue: 'Buy a dictionary!' - New York Post - Dictionary

He Ken-not even with this fan.

“Jeopardy!” host Ken Jennings got into a Twitter tiff with a viewer who claimed a seemingly correct answer from Friday’s episode was incorrect.

A fan of the trivia show tweeted to the champ, claiming that the answer for the $200 question under the “Potent Potable Rhyme Time” category did not actually rhyme.

The clue provided read: “Rice wine for the guy who rides a racehorse.”

One of the contestants, Kari Elsila, rang in immediately with, “What is ‘sake’ and ‘jockey’?”

The answer was referring to the Japanese alcoholic beverage, which is pronounced to rhyme with “jockey,” according to Merriam-Webster, though the show reportedly uses the Oxford English Dictionary for reference.

That prompted the viewer’s attempt at correction.

“Dear @Jeopardy writers ‘Sake’ and ‘Jockey’ are not rhyming words,” wrote the fan before tagging Jennings, 48, in a separate tweet.

Jennings then clapped back at the viewer.

“I am once again asking Americans to buy a dictionary,” slammed Jennings in his reply, which included photos of both words phonetically spelled out.

One of the contestants appearing on the show, Kari Elsila, rang in immediately.

Jeopardy

Unfortunately, that was not the end of it.

“Love when English changes foreign words, I guess,” responded the Twitter user.

Jennings refused to back down as well.

The “Potent Potable Rhyme Time” clue provided read: “Rice wine for the guy who rides a racehorse.”

Jeopardy

Jennings and Elsila pose together on the set of “Jeopardy!”

Jeopardy

“Yeah, I’m always mad when people say the ‘s’ in Paris. Shameful,” jeered Jennings.

“Wonder what English would sound like if all our borrowed words were pronounced correctly, actually,” chided the Twitter fan.

Meanwhile, a similar battle raged on the game show’s YouTube page.

“Dear @Jeopardy writers ‘Sake’ and ‘Jockey’ are not rhyming words,” tweeted one fan.

KenJennings/Twitter

“Everybody who doesn’t have an American accent will be immediately irritated by the first clue so transparently not rhyming in any accent without the caught-cot merger,” said one fan.

“Gah! ‘Sake’ does NOT rhyme with ‘jockey,'” one exasperated commenter said. “‘Sake’ is pronounced just as it’s spelled: sa-ke. Sah-keh, phonetically. The ‘e’ in Japanese is like the ‘e’ in the English word ‘let.’ If it rhymed with ‘jockey’ it would be ‘saki.'”

In fact, numerous online sources do indeed suggest that it is pronounced, “sah-keh.”

The Post has reached out to Jennings for comment.

This is not the first time the game show host has been scolded online.

Last month, Jennings was trolled when viewers claimed he “robbed” a contestant of his points after the competitor mispronounced an answer.

“After the Last Supper, Jesus traveled to this garden to pray & was arrested there,” read the $1,600 clue.

Contestant Kevin Manning rang in with the correct answer of the Garden of Gethsemane, which is pronounced, “Geth-SEH-muh-nee.”

However, Manning pronounced the hard “g” sound — like “gate,” which is correct — in the beginning and a “d” sound — rather than an “n” — on the last syllable.

Jennings pronounced the answer incorrectly and moved on to another contestant, who said the location with an “n” sound at the end but also offered a soft “g” — like “gel,” which is incorrect.

“Yeah, we just needed the ‘n’ in Gethsemane — that’s correct,” said Jennings, who also pronounced the name with a soft “g.”

Online viewers were quick to denounce the host.

“Uhhhh @Jeopardy —-Who decided on the correct pronunciation of ‘Gethsemane’?? I need to hear that again,” tweeted one user.

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