The Hebrew and Ge’ez that is translated as “ancestors” in English is translated in Kwere as “deceased ancestors” because the word for “ancestor” can also mean “grandfather.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
complete verse (Ezra 4:15)
Following are a number of back-translations as well as a sample translation for translators of Ezra 4:15:
- Kupsabiny: “We request that those words be investigated in the books of your forefathers. You will find/discover through those books that this city refused and disturbed their rulers. Its people were opposers from the past/long ago and that is what made it to be destroyed.” (Source: Kupsabiny Back Translation)
- Newari: “If [you] try to search for the old papers which kings before you have kept, you will learn that this city, Jerusalem, became a rebellious city, and since ancient times it has been giving pain to kings and administrators of the region. Since it was like that this city was destroyed.” (Source: Newari Back Translation)
- Hiligaynon: “so-that you (sing.) will-examine the records which were-hidden by your (sing.) ancestors. And in this, you (sing.) will-know that the residents of the city of Jerusalem were rebellious since the beginning. That is why this city was-destroyed because it had-became a problem to the kings and to the places who want-to-subject it.” (Source: Hiligaynon Back Translation)
- English: “And, we suggest that you order/tell your officials to search the records that your ancestors made/wrote. If you do that, you will find out that the people in this city have always rebelled against the government. You will also find out that from long ago these people have caused trouble for kings and for rulers of provinces. They have always revolted against those who ruled them. That is the reason that this city was destroyed by the Babylonian army.” (Source: Translation for Translators)
Japanese benefactives (rikaishite)
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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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, rikaishite (理解して) or “understand” is used in combination with itadaku (いただく), a humble form of the benefactive morau (もらう). 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
king
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).
2nd person pronoun with high register (Japanese)
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 second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person. In these verses, however, the more venerable anata-sama (あなた様) is used, which combines anata with the with a formal title -sama.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also formal 2nd person pronoun (Spanish) and the formal vs. the informal pronoun in the Gospels in Tuvan.
Japanese benefactives (shirabete)
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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, shirabete (調べて) or “examine” is used in combination with itadaku (いただく), a humble form of the benefactive morau (もらう). 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Translation commentary on Ezra 4:15
The writers suggest that the king confirm from the records that Jerusalem has been a rebellious city. The book of the records of your fathers were the official documents kept by the government. When the Persians replaced the Assyrian and Babylonian empires, they gained access to their records. These were in the form of clay tablets or leather or papyrus scrolls in the royal archives. The political predecessors of Artaxerxes, to whom this letter is written, are here considered to be his fathers or his “ancestors” (Good News Translation). In those records there would be reports of sedition or rebellions by the rulers in Jerusalem against the Assyrians and Babylonians, and in particular their opposition to the Babylonian rulers that led to the destruction of Jerusalem in 586 B.C. This information is true.
That search be made: The text literally says “that he may search.” However, it may be assumed that the king himself will not do the searching in the state archives. Revised Standard Version therefore changes the grammatical construction from a verb to a noun. By using the passive construction be made, it avoids specifying who will carry out the search (also Good News Translation). In some languages like French there is an indefinite third person pronoun (“one”) that can be used here (Darby), or an indefinite third person plural form “they” may be used to avoid specifying who will carry out the search.
You will find in the book of the records and learn that: You will find is the logical result of a search, and the result of searching and finding will be to learn. New Revised Standard Version and Good News Translation combine the two semantic components into one phrase: “You will discover.” The information that will be found in the records is then given in the form of a non-quotation; that is, the writers of the letter are not quoting what is written in the records; they are summarizing the information that is recorded. New English Bible translates “You will discover by searching through the annals that…,” and Bible en français courant says “There you will find confirmation that….”
The accusation against Jerusalem is then repeated. This time they say from the official records that this city is a rebellious city. In their first accusation they did not indicate in what way it was rebellious, but here they explain that it was hurtful to kings and to provinces. New International Version says “troublesome to kings and provinces” (similarly Traduction œcuménique de la Bible, Nouvelle version Segond révisée), while New Jerusalem Bible translates “the bane of kings and provinces” (see also Bible de Jérusalem). New English Bible translates “harmful to the monarchy and its provinces” to make explicit the warning that is directed both toward the king and toward his kingdom. It may be difficult in some cultures to link people and geographical entities in this way. Good News Translation therefore says “it has given trouble to kings and rulers of provinces.” Other possible translations are “… to kings and provincial governors” and “… to the monarchy and its provinces.”
Sedition was stirred up in it from of old: Sedition means undermining the authority of the government through causing violence or public disorder. This is to say they were “doing rebellion.” It was “a city where sedition was fomented from ancient times” (Bible de Jérusalem). From of old (or, “from the days of antiquity”) is emphatic. The accusation is that Jerusalem has been a rebellious city forever. It is its very nature to be “a place of rebellion” (New International Version).
That was why this city was laid waste: The writers end their summary of what the records will show by drawing their conclusion. They claim that because of its repeated rebellious acts, Jerusalem was laid waste. Good News Translation has “the city was destroyed,” which is a passive form that does not specify who destroyed it. It may be necessary to use an active form with an indefinite pronoun, for example, “they destroyed the city,” or another possibility is “a predecessor of yours destroyed the city.”
Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .
SIL Translator’s Notes on Ezra 4:15
4:15a that a search should be made of the record books of your fathers.
⌊We (excl.) suggest/recommend that the king/chief⌋ searches the record books of/from previous kings/chiefs.
-or-
⌊We want you to know about it⌋ in order that you (sing.) command/tell somebody to look in the books where scribes wrote the events that happened in the time of kings/rulers who ruled before you.
4:15b In these books you will discover and verify that the city is a rebellious city,
From these record books, he will know that this is a city that often rebels ⌊against kings⌋.
-or-
You (sing.) will find proof in these books that ⌊the people of⌋ the city of Jerusalem have always rebelled ⌊against kings/rulers⌋.
4:15c harmful to kings and provinces, inciting sedition from ancient times.
It has caused/brought harm to kings/chiefs and their territories. From ancient/past times, it has been a place where the people have often rebelled/revolted against their kings/chiefs.
-or-
⌊You (sing.) will find that⌋ many times in their past, they have stopped obeying their kings/rulers. So they cause trouble for their kings/rulers and create unrest/disorder in the provinces/regions ⌊where they live⌋.
4:15d That is why this city was destroyed.
That is why this city was ruined.
-or-
That is ⌊the reason⌋ why one ⌊of your (sing.) predecessors⌋ destroyed Jerusalem city.
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