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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 way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, s-are-ru (される) or “do/reckon” is used.
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
O LORD God, let thy promise to David my father be now fulfilled: In the Hebrew text this verse begins with the word rendered now, which is not translated by Good News Translation but is included in most modern versions (so New International Version, Revised English Bible, New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible). Naturalness in the receptor language will determine whether such a transition word is needed here. The vocative O does not reflect a special word in Hebrew. Therefore translators should not attempt to imitate this form in their own languages unless it is clearly accepted as a natural way of beginning a prayer to God. Thy promise is literally “your word.” But the idea of a commitment or promise is certainly implied. God’s promise to David is recorded in 2 Sam 7.12-16. The Hebrew verb translated be … fulfilled has the basic meaning of “to be firm” or “to be permanent.” Osty-Trinquet uses the expression “be verified.” Most interpreters understand the form of the Hebrew verb here to be a way of expressing the will or desire of the speaker as in Revised Standard Version. This passive expression will have to be made active in many languages. One possible model is to use an imperative form of the verb “fulfill” as in Good News Translation, but in some languages such a form may be considered rude or discourteous unless a word such as “please” is also added. La Bible du Semeur, for example, translates this clause as “Now, Eternal God, please keep the promise that you made to my father David.” However, other interpreters take the Hebrew verb form here not as expressing a desire or a request, but a statement of fact. New Jerusalem Bible, for example, says “Yahweh God, the promise you made to David my father has now been fulfilled” (similarly Bible de Jérusalem).
For thou has made me a king over a people: The Hebrew conjunction translated for functions as a logical connector here, so other possible renderings are “since” (New Jerusalem Bible) and “because.” The Hebrew pronoun rendered thou is an independent pronoun, so it is slightly emphatic. This emphasis is not expressed in Revised Standard Version or Good News Translation. A better rendering for this clause is “for it is you who has made me to rule over a people” (Traduction œcuménique de la Bible; similarly Nouvelle Bible Segond).
As many as the dust of the earth: See Gen 13.16; 28.14. The comparison of the people of Israel with the dust of the earth highlights the size of the population over which Solomon would rule. Since dust is not usually thought of as something that can be counted, some versions speak of “specks of dust” (Contemporary English Version, God’s Word) or “grains of dust” (Nouvelle Bible Segond, La Bible du Semeur). In some languages the dust of the earth may have to be rendered “the grains of sand on the seashore” for naturalness.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .
1:9a Now, O LORD God, let Your promise to my father David be fulfilled.
Now, Yahweh God, let your promise to my father David be fulfilled. -or-
O Yahweh my God, keep the promise that you made to my father David
1:9b For You have made me king
You have made me be the king -or-
because it is you who has made me to rule
1:9c over a people as numerous as the dust of the earth.
for a people who are as many as the dust particles of the earth. -or-
these people. They cannot be counted because they are as many as the specks of dust.
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