The name that is transliterated as “Hamor” in English is translated in Libras (Brazilian Sign Language) with a sign that depicts “circumcision” (see the story starting with Genesis 34:13) and U as a replacement for the initial H. (Source: Missão Kophós )
Following are a number of back-translations as well as a sample translation for translators of Genesis 34:8:
Newari: “Hamor spoke to them like this, saying — Because my son Shechem’s heart is attracted toward your daughter, give her in marriage to him.” (Source: Newari Back Translation)
Hiligaynon: “But Hamor said to them, ‘My child Shekem is- truly fond-of/loves your (pl.) young-lady/unmarried-lady, so I am-asking-a-favor that you (pl.) will- now just -have- her -marry him.” (Source: Hiligaynon Back Translation)
English: “But Hamor said to them, ‘My son Shechem really likes this girl. Please allow him to marry her.” (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 to do this is through the usage of appropriate suffix title referred to as keishō (敬称) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017 by either using -san or –sama with the latter being the more formal title. In most of these verses, the Hebrew that is translated as “daughter” in English is translated in the Shinkaiyaku Bible as musume-san (娘さん), combining the word for “daughter” (musume) and the suffix title –san.
In three verses (Job 1:18, Mark 5:35, Luke 8:49), o-jyō-san (お嬢さん) is used. O-jyō-san has a slight higher register than musume-san and tends to also be used for young and unmarried girls.
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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
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, ni shite (にして) or “make someone” 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Verse 8 follows the content of Gen 34.6. In verse 8 Hamor seeks to obtain Jacob’s permission for Shechem to marry Dinah, and in verses 9-10 Hamor expands his request by proposing a treaty with Jacob that will bring their two groups into closer relations.
Hamor spoke with them: some translations assume that Hamor is speaking only to Jacob’s sons. However, it is more likely that he is addressing Jacob and the sons, as is clear when Shechem speaks in verse 11.
The soul of my son Shechem longs for your daughter: this expression is similar in form and meaning to the idiom used in verse 3, meaning “My son is in love with your daughter.” Although your is plural, in some cases it will not be natural when addressing Jacob and the sons to say your [plural] daughter. In such situations it may be necessary to say both “[speaking to Jacob] your [singular] daughter” and “[speaking to the brothers] your [plural] sister,” so that it is clear is he addressing both the father and the brothers. Some translations avoid this problem by saying “this young woman” or “this girl.” We may also simply say “Dinah.”
I pray you give … marriage: this is literally “Please give [you plural] her to him [Shechem] for a wife.” Here again note that the Canaanite speaks politely but directly. There are no formalities or conversational exchanges leading up to the matter. In translation, however, it will be necessary to follow the usual way of introducing a discussion about arranging a marriage. In some languages, for instance, Hamor’s request will more naturally be framed as a question: “So I ask you, ‘Could they-two be married?’ ” or “Well, what do you think about letting them get married?”
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.