Following are a number of back-translations as well as a sample translation for translators of Exodus 33:20:
Kupsabiny: “But I do not want you to see my face because the one who sees will actually die.” (Source: Kupsabiny Back Translation)
Newari: “Then he said, ‘you cannot see my face, because no one can live seeing my face.’” (Source: Newari Back Translation)
Hiligaynon: “But you cannot see my face for no one can see me that will-live.’” (Source: Hiligaynon Back Translation)
Bariai: “But you (sing.) can’t/mustn’t see my face. For if anyone sees my face, he will die.’” (Source: Bariai Back Translation)
Opo: “But, it not be good that you might see my face, because one who will see my face, he will die.»” (Source: Opo Back Translation)
English: “But you are not allowed to see my face, because anyone who sees my face will die/not continue to stay alive.” (Source: Translation for Translators)
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.
“But,” he said, literally “And he said,” simply means that Yahweh continued to speak. Yahweh actually speaks three times in response to Moses’ request in verse 18, each time introduced by the words “And he said.” This suggests some editorial reworking of earlier traditions. In the present context, however, these introductions may be omitted, as in Good News Translation.
You cannot see my face is literally “you [singular] are not able to see my face.” This suggests that Moses would simply be unable to endure looking at the face of God. Translator’s Old Testament has “You must not look at my face,” and Durham has “You cannot stand to see my Presence.” Good News Translation interprets you cannot see as “I will not let you see.” This will be a good alternative translation model for many translators.
For man shall not see me and live is literally “for the man shall not see me and live.” This is a prohibitive statement following the form of the ten commandments, which may be understood either as “I will not permit it” or as “one look will kill you.” Good News Translation rearranges these ideas in a more natural order, “I will not let you see my face, because no one can see me and stay alive,” and Contemporary English Version similarly has “anyone who sees my face will die.”
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.