king (Japanese honorifics)

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 either using -san or –sama with the latter being the more formal title.

These titles are distinct from nominal titles such as “teacher” or “king.” This is evident in the Shinkaiyaku Bible from forms such as ō-sama (王様) “king” which is a combination of the nominal title ō “king” and the suffix title –sama. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also King and son of the king (Japanese honorifics).

judge / suppose / wish / care (Japanese honorifics)

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 Greek and Hebrew that is translated as “judge,” “suppose,” “wish,” or “care” in English is translated in the Shinkaiyaku Bible as o-omoi (お思い), combining the verb “think” (okuri) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also think (Japanese honorifics).

Absalom (image)

Hand colored stencil print on momigami by Sadao Watanabe (1972).

Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.

For other images of Sadao Watanabe art works in TIPs, see here.

See also Absalom.

king

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Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • 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 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.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

son (Japanese honorifics)

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. When the referent is God or a person or persons to be greatly honored, the honorific prefix go- (御 or ご) can be used, as in go-shisoku (ご子息), a combination of “object of worship” (shisoku) and the honorific prefix go-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on 2 Samuel 13:32

But translates the common Hebrew conjunction. In this context it expresses contrast between the fact that only Amnon has been killed and the report (verse 30) that all of David’s sons had been killed.

The son of Shime-ah: or better, “the son of Shammah,” as discussed in verse 3.

The son of … David’s brother: in some languages it will be more natural to speak of “David’s nephew” at this point. However, the meaning of a literal rendering will be more precise, since it will exclude the possibility that Jonadab was the son of David’s sister.

Let not my lord suppose: literally “Do not say, my lord.” Since my lord is a polite way of speaking to the king, it will have to be replaced by an equally polite formula that is also natural in the receptor language. Note that Good News Translation has “Your Majesty.” The rest of this clause may be rendered something like “you shouldn’t believe the report that…” or “don’t accept the hearsay….”

That they have killed: the pronoun subject is indefinite and these words may easily be rendered by a passive construction where such forms are natural. Some may prefer “that someone [or, some people] have killed.” Another possibility is to say “that all your sons have died.”

All the young men the king’s sons: the words the king’s sons are in apposition to all the young men. Compare New Jerusalem Bible, “all the young men, the king’s sons.” Revised English Bible and New American Bible say “all the young princes.” Since Jonadab is speaking directly to David, it will be more natural in most languages to say “all of your sons” instead of all … the king’s sons. Compare verses 23, 27, 29, and 30.

For by the command of Absalom this has been determined: or, more literally, “this has been decided by the command [literally ‘the mouth’] of Absalom.” The difficulty in understanding the meaning of these words lies in the word rendered determined in Revised Standard Version. This word occurs only here in the Old Testament. Some interpreters understand the Hebrew word to be a noun meaning “scowl,” that is, as referring to an expression on the face of Absalom (Revised English Bible and Moffatt). Others understand this to be a rare passive participle of the verb meaning “to determine” (so Revised Standard Version, Good News Translation, New American Bible). Probably it is best to understand it as showing Absalom’s determination that was a result of his anger. Some possible alternatives renderings are “Absalom has been promising himself to do this” (New Jerusalem Bible); “Absalom planned this…” (New Century Version); “This has been Absalom’s expressed intention…” (New International Version). Anchor Bible follows a slightly different text meaning “this happened because of Abishalom’s anger….”

From the day he forced his sister Tamar: the first part of this is often translated “ever since….” The pronoun references may have to be clarified in this clause. It was, of course, Amnon who forced Tamar to have sex with him, but the pronoun in the expression his sister almost certainly refers to Absalom. On the word translated forced, compare verses 12, 14, and 22. Moffatt makes the referents quite clear, with “for ever since Amnon violated Absalom’s sister Tamar, there has been a scowl on the face of Absalom.” It is doubtful, however, that Moffatt has correctly translated the word rendered determined in Revised Standard Version.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .