For the phrase “bore the sin of many,” see Hebrews 9:28.
complete verse (Isaiah 53:12)
Following are a number of back-translations as well as a sample translation for translators of Isaiah 53:12:
- Kupsabiny: “So, God shall make him stay with important/powerful people.
He shall eat things with those of power,
because he dedicated himself to die.
He was joined/put together with sinners.
He carried the sins of many people
and prayed for those sinners to be forgiven.” (Source: Kupsabiny Back Translation) - Newari: “So I will give him a share with the great,
with strong people he will divide goods plundered and brought.
For he gave his own life,
and he was included with the wrong doers.
He bore the sins of many,
and made intercessions for the transgressors.” (Source: Newari Back Translation) - Hiligaynon: “Therefore I will-give to him the honor for the famous and powerful people, for he gave his life: He was-considered as one of the sinners. He had-suffered for the many sinners and he had-prayed that God will-forgive them.’” (Source: Hiligaynon Back Translation)
pronoun for "God"
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of systems of pronouns is used (click or tap here to read more):
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
See also first person pronoun referring to God.
Learn more on Bible Odyssey: Gender of God .
Translation: Chinese
在现代汉语中,第三人称单数代词的读音都是一样的(tā),但是写法并不一样,取决于性别以及是否有生命,即男性为“他”,女性为“她”,动物、植物和无生命事物为“它”(在香港和台湾的汉语使用,动物则为“牠”)。这些字的部首偏旁表明了性别(男人、女人、动物、无生命事物),而另一偏旁通常旁提示发音。
到1930年为止,基督教新教《圣经》经过整整一百年的翻译已经拥有了十几个译本,当时的一位圣经翻译者王元德新造了一个“神圣的”代词“祂”,偏旁“礻”表示神明。一般汉语读者会立即知道这字的发音是tā,而这个偏旁表示属灵的事物,因此他们明白这个字指出,三位一体的所有位格都没有性别之分,而单单是上帝。
然而,最重要的新教圣经译本(1919年的《和合本》)和天主教圣经译本(1968年的《思高圣经》)都没有采用“祂”;虽然如此,许多其他的圣经译本采用了这个字,另外还广泛出现在赞美诗和其他基督信仰的书刊中。(资料来源:Zetzsche)
《吕振中译本》的几个早期版本也使用“祂”来指称“上帝”;这个译本的《新约》于1946年译成,整部《圣经》于1970年完成。克拉默斯(Kramers)指出:“‘他’的这种新写法(即‘祂’)产生了一个小问题,就是在指称耶稣的时候,是否一律使用这个敬语代词?《吕振中译本》遵循的原则是,在称呼耶稣这个人的时候,用一般的‘他’,而在称呼耶稣神性的时候,特别是升天之后的耶稣,则用尊称‘祂’。”
Translator: Simon Wong
1st person pronoun referring to God (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 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. )
See also pronoun for “God”.
Translation commentary on Isaiah 53:12
In this verse the LORD tells how he will reward his servant and why he will do it. He will do it because his servant suffered for others.
This verse has exegetical problems that are similar to those in verses 10-11. Is the servant’s death real or metaphorical? If he really died, how can he share in the rewards of those who are great and powerful? The statements about his rewards in verses 10-12 seem to conflict with those about his death unless his death is a metaphor for suffering. The translation of this verse cannot be fully certain because of these exegetical problems as well as some grammatical ones. So we suggest that translators follow standard versions as their models. In translations that have footnotes it is important to note there that certain parts of the rendering are uncertain.
Therefore I will divide him a portion with the great: The conjunction Therefore links this verse as the result of the preceding line. God will honor his servant greatly, because he bears the sins of many people. I will divide him a portion means that God will assign something good to him. Revised Standard Version supplies the direct object a portion since it is implied by the Hebrew verb rendered divide, which can also mean “to assign” or “to share.” This same verb occurs in the next line with the spoil as its object. It is very likely that the spoil is implied in this line also. The Hebrew adjective rendered the great (rabbim) is the same one translated “many” in verse 11 and 52.14. This adjective can refer to greatness in number, as well as in power or honor. It is not certain which sense it has here. Some versions give it the meaning of “the many”; for example, New Jerusalem Bible renders this line as “Hence I shall give him a portion with the many.” For New Jerusalem Bible “the many” are those for whom the servant suffered. New Jewish Publication Society’s Tanakh considers “the many” to be the object of the verb divide by saying “Assuredly, I will give him the many as his portion.” However, like Revised Standard Version, most versions view the adjective for the great as grammatically parallel to the strong in the next line (New Revised Standard Version, Good News Translation, New International Version, Revised English Bible, Bible en français courant). The great are the important/powerful/influential people. The text does not identify who these people are. Translators may use the sense of “the many” or “the great” here.
And he shall divide the spoil with the strong uses military terms. The Hebrew noun for spoil refers to the rewards of a victorious army, plundering those they defeated (see the comments on 8.4 and 9.3). The strong refers to the victorious army, but the context gives no information concerning their identity, so it is as vague as the great in the previous line. It is likely that these are simply general expressions for what Good News Translation calls “the great and powerful.”
The first two lines of this verse are idiomatic language for the LORD greatly rewarding his servant. The idioms here may not be meaningful in many languages. Bible en français courant uses less figurative language by saying “That is why I place him on the level with the greatest, it is with the most powerful that he will divide the spoil” (similarly Die Bibel im heutigen Deutsch). Good News Translation uses nonfigurative language: “And so I will give him a place of honor, a place among the great and powerful.” This is quite clear and may be a valid option in some languages.
Because he poured out his soul to death gives the reason why Yahweh will honor his servant. The Hebrew verb rendered poured out means to uncover something or to pour out the contents of a cup or pot. It is used here in the figurative expression he poured out his soul to death. Traditionally this expression has been understood to refer to the servant dying willingly. But many scholars question whether it means he actually died. Revised English Bible and New Jewish Publication Society’s Tanakh say “he exposed himself to death” (similarly New Jerusalem Bible), which means he faced a life-threatening situation, but not that he died. New American Bible has “he surrendered himself to death,” which clearly implies that he died. Bible en français courant is similar with “he deprived himself until he died of it,” and so is Good News Translation with “He willingly gave his life.” Since the meaning of this figurative expression is unclear, translators may follow either the sense of exposing himself to death or the sense of dying willingly. For soul (nephesh in Hebrew), see 1.14 and 26.8.
And was numbered with the transgressors means the servant was treated in the same way as criminals. The Hebrew verb rendered was numbered has a passive form that can carry a reflexive sense, so this line may be translated “and he numbered himself as one of the transgressors,” which means he willingly let himself be treated as a criminal. Die Bibel im heutigen Deutsch says “and he let himself be counted among the evildoers” (similarly Bible en français courant). Good News Translation uses an active verb, saying “and shared the fate of evil men.” The Hebrew word for transgressors comes from the same root as the one rendered “transgressions” in verse 5 (see the comments there). Transgressors are criminals who defy the law.
The last two lines of this verse begin with the common Hebrew connector (literally “and”), which Revised Standard Version renders yet (also New Revised Standard Version). New Jerusalem Bible and New Jewish Publication Society’s Tanakh are similar with “whereas.” These versions see a contrast between these two lines and the previous one: the servant was treated as a sinner, but in reality he bore the sins of many people. Some versions treat this connector as a logical connector that introduces the reason why he was treated as a sinner; for example, New International Version and Revised English Bible use “For.” Good News Translation and Bible en français courant omit this connector, so they view the last two lines as giving more reasons for the LORD honoring the servant. We slightly prefer viewing this connector as a contrastive one.
He bore the sin of many: The Hebrew verb rendered bore is the same one translated “borne” in verse 4. The phrase “to bear sin” occurs frequently in Exodus and Leviticus and almost nowhere else; it usually refers to accepting responsibility for one’s own sin. By using this expression here, the LORD implies that his servant was treated as though he were being punished, like the transgressors, for his own sin, when in fact he was not. Most translations stay close to the Hebrew and speak of “bearing sin.” Bible en français courant (1997) chooses a more meaningful expression by rendering this line as “he took upon himself the sins of the human masses.” Good News Translation is rather free, saying “He took the place of many sinners.” Instead of sin, New Jewish Publication Society’s Tanakh has “guilt” and Die Bibel im heutigen Deutsch says “punishment,” which are acceptable models (compare the comments on “iniquities” in verse 11). The Hebrew word for sin is singular in Masoretic Text, but Hebrew Old Testament Text Project recommends the plural “sins” (Bible en français courant). We prefer the singular, as in most versions. Many repeats the keyword from verse 11 and 52.14-15. Here it refers to all those for whom the servant suffered.
And made intercession for the transgressors means the servant spoke/pleaded on behalf of sinners (compare Jer 15.11). The text says he interceded for the sinners, but it does not say to whom he made the intercession. From the context we can assume he addressed it to Yahweh. In languages where the idea of intercession cannot be used except by making explicit all the actors involved (the one who intercedes, those on whose behalf intercession is made, and the person to whom the intercession is made), Yahweh can be identified as the person who receives the intercession. The Hebrew verb rendered made intercession for is in the imperfect form, so it has either a future or continuous sense. Like Revised Standard Version, most versions use past tense, but past continuous tense would be more accurate (so New Jerusalem Bible with “was … interceding for”). Future tense is also possible, but none of the versions consulted use it. There is a textual problem with the Hebrew word rendered the transgressors in Masoretic Text. Dead Sea Scrolls and some ancient versions have “their transgressions,” which Hebrew Old Testament Text Project prefers. New English Bible and New American Bible follow the reading in Dead Sea Scrolls, but most recent versions do not adopt it; for example, Bible en français courant and Die Bibel im heutigen Deutsch have “the guilty ones,” New Jewish Publication Society’s Tanakh says “sinners,” and New Jerusalem Bible uses “the rebellious.” Translators may follow either reading. For this whole line Bible en français courant has “and he intervened in favor of the guilty ones” (similarly Die Bibel im heutigen Deutsch). Good News Translation renders it freely, saying “and prayed that they [the sinners] might be forgiven.”
For the translation of this verse consider the following examples:
• Therefore I will give him a share with the many,
he will receive spoils with the powerful;
because he exposed his life to the threat of death,
he was regarded as though he were a transgressor.
Yet he bore the sins of many,
making entreaty for their transgressions.
• So I will give him a share with the great,
he will receive a reward with the strong.
He exposed himself to death,
counting himself as one of the sinners,
but he bore the punishment for many,
interceding for the sinners.
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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