Japanese honorifics (Esther 1:19)

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 and Greek that is translated as “bestow” or “give” in English is translated in the Shinkaiyaku Bible as o-sazuke (お授け), combining “bestow” (sazuke) with the respectful prefix o- and the verb “please” as o-yoroshi (およろし), combining “please” (yoroshi) with o-.

Other uses of honorifics in this verse include:

  • Another honorific prefix is used. When the referent is God or a person or persons to be honored, the honorific prefix go- (御 or ご) can be used, as in go-jibun (ご自分), a combination of “onseself” (jibun) and the honorific prefix go-. This can also be used for other reflexive pronouns (myself, himself, yourself etc.)
  • An honorific construction where the morpheme are (され) is affixed on the verb is used. 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/make” is used.
  • The choice of a benefactive construction. Here, osazuke (お授け) or “bestow” 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).”
  • Also, 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.”).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

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 (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.”

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

See also king (Japanese honorifics).

Translation commentary on Esther 1:19   

The words If it please the king are a standard formula of courtly etiquette both in the Old Testament and in the ancient Near Eastern world (see also 3.9; 5.4, 8; 7.3; 8.5; 9.13). These words serve the function of allowing a subordinate person to suggest something to the king.

In the Hebrew Memucan addresses the king in the third person in verses 19 and 20, as in Revised Standard Version and New American Bible. Since in some languages this gives the impression that Memucan is speaking about the king rather than to the king, many translations shift to the second person here, as in Good News Translation. Bible en français courant says “If it seems good to you [singular], Majesty, issue a decree forbidding Vashti forever to come before you [singular] ….” If a change is made from the third person to the second person pronoun, it should be the pronoun of respect, which is sometimes the second person plural. Some languages may not use a pronoun of respect but will indicate respect by using a title such as “Sir the Great One” or “Father Great Master,” or in English “Your Majesty” or “His Majesty.”

Let it be written among the laws of the Persians and the Medes: the verb for let it be written is normally translated literally as future tense in English, but it may need to be stated as a third person command in some languages; for example, “it should be written.” The Hebrew does not have an agent here for the verb “to write.” It is not likely that the king himself did the actual writing. No doubt this task was given to one of the “king’s secretaries” (see 3.12) or to some other official. The preposition translated as among in Revised Standard Version may also be translated “in” (New International Version) or “into” (New Jerusalem Bible). New Jerusalem Bible says “incorporated into the laws,” and Revised English Bible says “inscribed among the laws.” The word used for laws here is dat, first used in verse 8 above.

The Persians and the Medes: see comments on 1.3.

So that it may not be altered: in this verse the reader first learns that a royal decree cannot be altered or changed once it has been issued. Whether this was historically true of the Persian legal system is not certain (compare Dan 6.8, 12, 15), but later in the story of Esther this becomes a crucial element, as Haman issues a decree that will lead to the destruction of the Jewish people (chapter 3).

All previous mention of Vashti has referred to her in the Hebrew as “Queen Vashti” (1.9, 11, 15, 17) or “Vashti the queen” (1.11, 16), but from this point on in the narrative, the title of queen is never again used with her name (1.19; 2.1, 4, 17). The omission is no doubt deliberate and should be respected in translation.

To come no more before King Ahasuerus: literally “not [ever] she may come before the King Ahasuerus.” Hebrew has the simple negative “not.” Since the queen had no doubt previously appeared in court before the king, many translations add a word to reflect that assumption: no more (Revised Standard Version), “never again” (New International Version, New Jerusalem Bible), “not again” (Revised English Bible).

King Ahasuerus is advised to give her royal position to another who is better than she. The advice given to the king is that Vashti’s royal position, that is, her official status as the king’s wife, should be taken from her and given to another woman (see comments on 1.9). The king should no longer allow her to hold the rank of queen (Good News Translation). The Hebrew word translated as better in Revised Standard Version and Good News Translation is ambiguous and does not indicate how another woman may be better than Vashti, whether in moral qualities or in physical beauty or both. Nueva Biblia Española and Parola Del Signore: La Bibbia in Lingua Corrente omit the word altogether: “granting the title of queen to a woman other than her.” But the idea of comparison should be translated. In the context of this narrative, better appears to mean “more obedient.” Many versions use the words “worthier” (New Jerusalem Bible) or “more worthy” (New Jerusalem Bible, New American Bible), which suggests that the focus is on her behavior rather than her appearance.

In some languages it may be possible to say “someone who is good surpass her” or “someone who surpasses her in good,” without specifying how she will be better than Vashti.

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

SIL Translator’s Notes on Esther 1:19

1:19a-b

So if it pleases the king: This phrase is used often in Esther when someone suggests something to the king. It is a polite way to say “if you agree.”

a royal decree: This means a command or order issued by the king.

1:19c

Vashti shall never again enter the presence of King Xerxes: This implied that the king should never again permit Vashti to approach him either as queen or as wife.

1:19d

her royal position: That is, her position as queen.

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