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. In these verses, the Hebrew that is translated as “need” in English is translated in the Shinkaiyaku Bible as o-iriyō (お入り用), combining “need” (iriyō) with the respectful prefix o- and “deliver” is translated as o-todoke (お届け), combining “deliver” (todoke) with o-.
Also, a benefactive construction is used. Here, agete (上げて) or “rise/exalt” is 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).”
Furthermore, the honorific form kudasai (ください) reflects that the action is called for as a favor for the sake of the beneficiary. This polite kudasai imperative form is often translated as “please” in English. While English employs pure imperatives in most imperative constructions (“Do this!”), Japanese chooses the polite kudasai (“Do this, please.”).
The Hebrew and Greek that is transliterated as “Ahab” in English is translated in Spanish Sign Language with the signs for “king” + “jealous” referring to the story in 1 Kings 21. (Source: Steve Parkhurst)
The name that is transliterated as “Joppa” (or: “Jaffa”) in English is translated in Libras (Brazilian Sign Language) with the sign for “whale,” referring to Joppa that is mentioned as the starting point of the sea voyage of Jonah that ends up in the belly of a large fish (see Jonah 1:3). (Source: Missão Kophós )
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, both the Jarai translation and the Adamawa Fulfulde translation use the exclusive pronoun, “since the contrast in verses 15 and 16 is between King Hiram and his Phoenician lumbermen on the one hand and King Solomon on the other hand (…). The pronoun we may include some Israelites as well (see verse 8b), but more likely includes only non-Israelites and would certainly not include Solomon.”
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
The various Greek, Aramaic, Ge’ez, and Latin and Hebrew terms that are translated as “sea,” “ocean,” or “lake” in English are all translated in Chichewa with one term: nyanja. Malawi, where Chichewa is spoken, has a lot of lakes but does not share a border with the ocean (source: Mawu a Mulungu mu Chichewa Chalero Back Translation). Likewise, in Toposa all the different bodies of water are all called by one term as well: nya-name̥ (source: Schröder 2026, p. 101).
In Malagasy culture, the sea is perceived as sacred because it was a path taken by the ancestors. That is why the Malagasy word for the “sea” is ranomasina, which literally means “the sacred water.” The word masina actually has two different meanings: “salted” and “sacred/holy.” Salt is used for the conservation of some foods, such as meat or fish, that are to be set aside for later use. In this sense, the Malagasy phrase for “Holy Spirit” has the literal meaning of “Salted Spirit.” (Source: Brigitte Rabarijaona in The Bible Translator 2022, p. 103ff.)
“Sea” (or: “ocean”) is translated in Tepeuxila Cuicatec as “water land” and in Xicotepec De Juárez Totonac as “very big lake.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations as well as a sample translation for translators of 2 Chronicles 2:16:
Kupsabiny: “We shall cut trees up there on the mountain of Lebanon like you want and we shall tie them and then we shall give/cause the water to carry/move them (one by one) to Joppa. You shall come and bring them from there to Jerusalem.” (Source: Kupsabiny Back Translation)
Newari: “We will cut as much wood from Lebanon as you need. [Lit.: How much wood you need from Lebanon that much wood we will cut.] Then, tying the wood up, making it like a little boat, [we] will send it to your place up to Joppa by way of the ocean. Please take it from there to Jerusalem."” (Source: Newari Back Translation)
Hiligaynon: “and we (excl.) will-cut-down any trees you need in Lebanon. Then we (excl.) will-tie/join- them -together just like a raft and have-(them)-float on the sea going to Jopa. And you will-be the one to bring this to Jerusalem.’” (Source: Hiligaynon Back Translation)
English: “When you do that, my workers will cut from trees in the Lebanon mountains all the logs that you need and bring them down to the sea. Then we will tie the logs together to form rafts with them, and float them in the sea to Joppa city. From there, you can arrange for them to be taken up to Jerusalem.” (Source: Translation for Translators)
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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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, agete (上げて) or “rise/exalt” is 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).”
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