The Hebrew that is translated as “the sword devours now one and now another” or similar in English is translated in Nigerian Fulfulde as “the sword has no in-laws” which is based on the common Fulfulde proverb “death has no in-laws.”
Rachelle Wenger (in Journal of Translation 17, 2021, p. 13ff. ) explains: “A literal rendition of this metaphor in Fulfulde would have communicated little or nothing to the hearer. Swords just do not eat in Fulfulde. However, by analogy to a common saying, Mayde walaa esiraawo ‘death has no in-law’, we put Kaafahi walaa esiraawo ‘the sword has no in-law’. The intent of this statement is of course not that a sword has no in-laws (that is certainly true, but hardly relevant). The personification of the sword as having no in-laws and therefore no-one that it must be careful to respect/avoid is interpreted accurately by Fulfulde-speakers because of a vast cloud of cultural knowledge and associations with the similar proverb that is often quoted when death is discussed. When the Fulfulde metaphor is substituted for the Hebrew metaphor, not only does the correct meaning come through, but it also sounds much better for King David to say it this way instead of in flat, plain language. A person of his status is expected to be creative and speak well, not just blurt out the unadorned and obvious.”
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The Hebrew that is translated as “face” in English (referring to Esau’s face) is translated in the Shinkaiyaku Bible as o-kao (お顔), combining “face” (kao) with the respectful prefix o-. When the referent is God, however, the “divine” honorific prefix mi- (御 or み) can be used, as here in mi-kao (御顔) or “face (of God).”
Also, different degree of politeness are through the choice of a benefactive constructions. Here, ouketori (お受け取り) or “receive” and yorokonde (喜んで) or “rejoice” are used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”
And lastly, an honorific prefix is used. Here, o-kini mesu (お気に召す) combines “please” or “do me a favor” (kini mesu) with the respectful prefix o-.
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them. One way to do this is through the usage of an appropriate title within a conversation as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Ruth refers to her mother-in-law as o-kā-sama (お母様) with a formal title -sama and the honorific prefix o- to express a higher level of respect. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
The Hebrew that is translated as “here I am with you according to your desire” in some English versions is translated into Anuak as “whatever is in your liver I will do.”
For other translations using the term “liver” in Anuak see here and see Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
The concept of “mind” or “desire” is translated in the Shinkaiyaku Bible as o-kokoro (お心), combining “heart” (kokoro) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Inga uses the word Amalai (“Oh that it were . . .!”) to express a contrafactual wish. It is used in Mark 13:36: “Oh that it were that they’re not asleep!” (Source: S. Levinsohn in Journal of Translation 18/2022, p. 67ff. )
Inga uses the word Amalai (“Oh that it were . . .!”) to express a contrafactual wish. It is used in Romans 11:14: “Oh that it were that I might somehow arouse . . . ” (Source: S. Levinsohn in Journal of Translation 18/2022, p. 67ff. )
Inga uses the word Amalai (“Oh that it were . . .!”) to express a contrafactual wish. It is used in 2 Corinthians 11:1: “Oh that it were that you will put up with . . . ” (Source: S. Levinsohn in Journal of Translation 18/2022, p. 67ff. )
Inga uses the word Amalai (“Oh that it were . . .!”) to express a contrafactual wish. It is used in Galatians 4:20: “Oh that it were that I would be with you!” (Source: S. Levinsohn in Journal of Translation 18/2022, p. 67ff. )
