16I made the nations quake at the sound of its fall, when I cast it down to Sheol with those who go down to the Pit, and all the trees of Eden, the choice and best of Lebanon, all that were well watered, were consoled in the world below.
The Hebrew, Latin and Greek that is often translated in English as “Hades” or “Sheol” is translated in the German Luther Bible 2017 (and pre-1912) as Totenreich or “realm (or: kingdom) of the dead” in these verses. (Source: Jost Zetzsche)
The Greek and Hebrew that is translated as “feel (terror, pain, suffering, anxiety, thirst)” or similar in English is translated in the Contemporary Chichewa translation (2002/2016) in association with the verb kumva or “hear,” “as if the feeling is heard in the ear.”
In Psalm 115:7 the stand-alone “feel” is also translated as “hear.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).
Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).
In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
I will make the nations quake at the sound of its fall: When the people in all the nations heard that the cedar tree had fallen, they shook in fear and horror, as if in an earthquake (compare 26.15). Contemporary English Version says “This tree will crash to the ground … Then the nations of the earth will tremble.” This rendering suggests that the loud noise it makes as it crashes down will terrify the people. This is a possible understanding, but it is more likely that it was the news of the mighty tree brought down that caused the people to shake in fright, so a better model here is “When the people of the nations heard that the tree had fallen, they shook in fear.”
When I cast it down to Sheol with those who go down to the Pit: Cast … down renders a causative form of the same Hebrew verb translated go down here and “goes down” in verse 15. God made the tree go down to the place of the dead. For Sheol see verse 15; for those who go down to the Pit, see verse 14.
A model for the first half of this verse is:
• When the people of the nations heard what had happened to that tree, how I threw it down to join those that were in the world of the dead, they shook in fear.
For many translators, it will be desirable to rearrange this sentence in chronological order by following the model of Good News Translation.
And all the trees of Eden, the choice and best of Lebanon, all that drink water, will be comforted in the nether world: All the trees of Eden were believed to be the tallest and most beautiful trees in the world (see Ezek 31.9). They were no longer in the garden of Eden, but had already died and were in the nether world (see verse 14), that is, in the place of the dead, where the cedar tree had just arrived. The choice and best of Lebanon was another group of trees that had died and gone down to the underworld, as Good News Translation, Contemporary English Version and New Century Version make clear. Choice may be rendered “finest” (New International Reader’s Version, Christian Community Bible), “loveliest” (New Jerusalem Bible), or “most beautiful” (New Living Translation). All that drink water may refer to a third group of trees in the underworld, but more likely it describes the two groups already mentioned, which were “well-watered” (Good News Translation, New Century Version, Revised English Bible, Christian Community Bible, New Jewish Publication Society’s Tanakh), that is, they “received plenty of water” (New International Reader’s Version). For this phrase see verse 14. All these trees were comforted, “consoled” (New Revised Standard Version, New International Version, New American Bible, New Jewish Publication Society’s Tanakh, Moffatt), “pleased” (Good News Translation), when they saw the great cedar tree coming down to the underworld with them. In verse 9 they had envied the cedar tree because it was much bigger and better than they were, but now it had been reduced to the same level. All the trees are equal in the world of dead. Here is one model for this part of the verse:
• All the trees that were in the place of the dead below were pleased when that tree joined them there. These were the trees from the garden of Eden and the finest trees from the Lebanon Mountains, all the best trees that had been well watered.
For the tenses of the Hebrew verbs in this verse, see the comments on verse 15. Revised Standard Version, Good News Translation, and Contemporary English Version continue to use future tense, but most translations have past tense, which we prefer. As in the previous verses, the picture language of trees standing for powerful and important people or nations, such as Assyria, may be hard for some languages, but it is desirable to maintain the picture as long as possible.
Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .
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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 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. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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