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 first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
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 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, iw-are-ru (言われる) or “say” is used.
And he said means, of course, that “The LORD said” (Good News Translation). My presence will go with you is literally “my face will go.” With you [singular] is implied from the second clause. The word for “face” is always used in the plural, even when the singular is meant, and so the verb is also plural. Here, as elsewhere, it represents Yahweh’s presence. This simply means “I will go with you” (Good News Translation), but it is probably better to bring out the emphasis suggested by the context, “I myself shall go with you” (New Jerusalem Bible).
And I will give you rest is literally “and I will cause rest to [or, for] you.” It is not entirely clear what this expression means. The you is singular, so it is best to understand this as a promise only to Moses. The promise does not yet include the people. (See verses 15-16.) Therefore Revised English Bible has “I shall go myself and set your mind at rest,” Durham has “Thus will I dispel your anxiety,” and New Jewish Publication Society’s Tanakh has “I … will lighten your burden.” These seem closer to the intended meaning than Good News Translation‘s “and I will give you victory.” Most translations are literal here, leaving it to the reader to decide what is intended. Having said all this, a phrase such as give you rest or “let you have peace” will probably fit the context.
Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.