Like many languages (but unlike Greek or Hebrew or English), Spanish uses a formal vs. informal second-person pronoun (a familiar vs. a respectful “you”). Spanish Bibles all use only the informal second-person pronoun (tú), with the exception of Dios Habla Hoy (third edition: 1996) which also uses the formal pronoun (usted). In the referenced verses, the formal form is used.
Following are a number of back-translations as well as a sample translation for translators of 2 Kings 4:28:
Kupsabiny: “Then the woman said, ‘Oh, my master, did I ask you for a son? Did I not tell you not to cheat me?’” (Source: Kupsabiny Back Translation)
Newari: “She said, "What, oh my lord, did I ask you for a son? Didn’t I plead with you not to raise my hope and then cause it to be lost again?"” (Source: Newari Back Translation)
Hiligaynon: “The woman said, ‘Sir, I did- not -ask from you for a male child; you yourself said that I could- still -give-birth. I even indeed told you, you do- not -lie to me.” (Source: Hiligaynon Back Translation)
English: “Then she said to Elisha, ‘O, sir, I did not ask you to enable me to give birth to a son. And I told you not to lie to me about that!’” (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 to do this is through the usage of appropriate suffix title referred to as keishō (敬称) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017 by using the formal title –sama. This is distinct from nominal titles such as “master.” This is evident from the forms such as go-shujin-sama (ご主人様) “master” or “lord” which is the combination of the nominal title shujin “master” with the honorific prefix go- and the suffix title –sama.
In some cases, it can also be used as go-shujin (ご主人), i.e. with the honorific prefix go- but without the suffix title –sama. You can find that in Genesis 23:6, 23:11, 23:15, 24:51, 39:8, 39:9, 44:8, 44:9; 1 Samuel 25:17; and 2 Kings 2:16 and 4:26.
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 of lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, mōshiageru (申し上げる), the respectful form of iu (言う) or “say / speak” is used.
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 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, -naide (ないで) or “do not (for their sake)” 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).”
As in verse 16, the woman continues to show great respect for the prophet by addressing him as my lord in spite of her disappointment. But this indirect reference while speaking directly to the prophet will be quite unnatural in many languages. New Living Translation says “you, my lord.”
Did I ask … Did I not say…?: Both questions in this verse are rhetorical in nature with answers that are well understood by both parties. They may be more naturally rendered in some languages as strong affirmative statements as follows: “I did not ask you to give me a son. I begged you not to deceive me.” The woman is referring to her conversation with the prophet in verse 16. Like Revised Standard Version, Parole de Vie translates the last part of this verse using a quotation within a quotation: “I even said to you: ‘Don’t give me a false hope.’ ” In other languages it will be better to have one level of quotation here as in Good News Translation.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .
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