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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 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.
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
In some translations (for example, Contemporary English Version, Bible en français courant, Die Bibel im heutigen Deutsch), verse 7 is joined with what follows. Scholars are divided about whether it should be part of the first section of chapter 49 or not. As explained in the introduction to this section [49.1-7], verse 7 should be treated as part of it. However, the initial quote frame Thus says the LORD … marks a break between verse 7 and verses 1-6. For this reason we recommend a stanza break here (so RSV/NRSV, Good News Translation, New International Version).
This verse introduces much of the thought that will be expanded on in 52.13—53.12, the fourth so-called Servant Song. Both passages have the themes of the servant’s suffering and humiliation followed by the honor given to him by kings and rulers and God’s vindication of him.
This verse has an inclusio, formed by the titles his Holy One and the Holy One of Israel.
Thus says the LORD …: Yahweh speaks, but what he says does not follow immediately, as in verse 5. His actual speech is delayed until the second half of the verse. Titles of Yahweh and descriptions of the servant are added to the divine quote frame.
For the divine title the Redeemer of Israel, see the comments on 41.14; for his Holy One, see 1.4. The pronoun his refers to Israel.
Yahweh speaks to one deeply despised, abhorred by the nations, the servant of rulers. This threefold description pictures the servant as a slave of earthly rulers, rather than as a servant of God. The synonymous Hebrew verbs translated despised and abhorred suggest that the servant is Israel in exile. The people were treated with contempt by their captors and by the other nations generally. One deeply despised renders a slight emendation of Masoretic Text, which is literally “a despising of one.” It follows the Dead Sea Scrolls text, which is literally “one despised of life/soul.” The Hebrew word for “life/soul” is nephesh, which Revised Standard Version renders deeply. Revised Standard Version understands this word as an intensifying term here to express a high degree of something (similar to its use in 2 Sam 5.8), rather than as a term referring to one’s inner self. However, it may also have its more basic sense of “person.” If so, the third line may be rendered “to one who is despised and abhorred by the nations.” Bible en français courant has “He declares to you, to one that is despised and that people detest.” Although the servant is to be “a light to the nations” (verse 6), he is nevertheless despised by them.
Abhorred by nations also renders a slight emendation of Masoretic Text, which is literally “one who abhors nations.” Revised Standard Version and most other versions change the active verb in Masoretic Text to a passive one, which Hebrew Old Testament Text Project recommends.
The servant of rulers means the servant is enslaved by foreign rulers. This reflects the low social status of the exiles as outcasts in the world. For this phrase New Revised Standard Version has “the slave of rulers,” and Revised English Bible says “the slave of tyrants.”
Kings shall see and arise begins Yahweh’s speech. The most obvious object for the verb see is the people of Israel. New International Version, Revised English Bible, New American Bible, and Bible en français courant make this clear by saying “see you.” This whole line means that when kings of other nations see Israel return from exile, they will rise in respect to Israel and to Yahweh for what he has done. They will no longer despise Israel. Good News Translation makes it explicit that kings will rise in respect for Israel after its release from exile by rendering this line as “Kings will see you released and will rise to show their respect.” Bible en français courant has “When the kings will see you, they will rise from their throne.”
Princes, and they shall prostrate themselves is parallel to the previous line. For princes see the comments on 1.23 and 3.4. In Hebrew this line begins with the word for princes, presenting it as a second subject of the verbs see and arise. In other words, both princes and kings see what Yahweh has done and rise respectfully. Then, in the case of the princes there is further action: they shall prostrate themselves. Their way of showing respect to Yahweh is to fall down and worship him. To prostrate oneself is to lie with one’s face to the ground and with arms outstretched. It can be a sign of penitence for one’s sins, or a sign of respect for a divine being or someone with great authority. For more comments on the Hebrew verb rendered prostrate themselves, see 2.8 and 44.15, where it is rendered “bow down” and “worship” respectively. Contemporary English Version combines this line with the previous one, saying “Kings and rulers will honor you [Israel] by kneeling at your feet.”
Because of the LORD, who is faithful, the Holy One of Israel, who has chosen you: These two parallel lines, which each have a relative clause, give the reason why foreign rulers will honor Yahweh and his people Israel. It is because they have seen how faithful Yahweh is to the people he has chosen. Most versions consider these lines as part of the LORD’s speech, with the LORD speaking about himself in the third person. Good News Translation, Bible en français courant, and Die Bibel im heutigen Deutsch view them as a separate statement by the prophet, one that is no longer part of the LORD’s speech. The prophet assures Israel’s exiles that their release from Babylonia will happen because Yahweh is faithful to his covenant. Translators may render these two lines either as part of the LORD’s speech or as a separate statement by the prophet.
The relative clause who is faithful may refer specifically to Yahweh’s faithfulness in releasing the exiles from Babylonia and returning them safely to Jerusalem. However, it may be simply a general statement about his faithfulness. This would seem logical in view of the divine title that follows.
The Holy One of Israel, who has chosen you also expresses God’s faithfulness to his chosen people. The Hebrew preposition rendered because of in the previous line is implied here, so translators may repeat it. Who has chosen you points to Yahweh’s covenant relationship with Israel (see the comments on 41.8).
Good News Translation inverts the last two lines and gives as the main reason why the nations honor Yahweh the fact that he “has chosen his servant.” This kind of change is not necessary and may in fact shift the focus here from a statement about the nature of Yahweh as faithful to an emphasis on his choice of Israel.
For the translation of this line consider the following examples:
• Thus says Yahweh, Israel’s Redeemer, its Holy One,
to one who is despised, hated by the nations,
[and who is] enslaved by rulers:
“Kings will see you and stand up,
princes will see you and fall to the ground.”
They will do so, because Yahweh is faithful,
the Holy One of Israel has chosen him.
• Yahweh, Israel’s Redeemer, its Holy One, says
to the one who is despised and hated by the nations,
and enslaved by their rulers:
“Kings will see what I do, they will stand up,
leaders will see and fall with their faces to the ground,
because of me, Yahweh, the faithful one,
because of the Holy One of Israel who chose you.”
Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .
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