The Hebrew and Greek that is translated as “survive,” “escape,” “save,” or similar in English is translated in the Contemporary Chichewa translation (2002/2016) in these verses with pulumuka, describing someone whose life was in danger but who has freed himself or herself. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
complete verse (Job 1:15)
Following are a number of back-translations as well as a sample translation for translators of Job 1:15:
- Kupsabiny: “Suddenly people from there in/at Sheba attacked us and fought with us. Then, (they) drove away the animals and killed all the other of your servants with swords until I alone was left. That is what made me come to tell you these words.’” (Source: Kupsabiny Back Translation)
- Newari: “the people of Sheba attacked the shepherds and killed them. Then they took those animals away. I alone was spared to give you the news.” (Source: Newari Back Translation)
- Hiligaynon: “suddenly the Sabeanhon attacked us (excl.). They brought with them the animals, and killed your (sing.) servants. I alone [emphasis] (am) the(-one-who) has-escaped to tell you (sing.).’” (Source: Hiligaynon Back Translation)
- English: “a group of men from the Sheba area came and attacked us. They killed all your servants who were working in the fields and took away all the oxen and donkeys! I am the only one who escaped to come and tell you what happened.’” (Source: Translation for Translators)
Japanese benefactives (kīte)
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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, kīte (開いて) or “open” 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. )
Translation commentary on Job 1:15
The collective form the Sabeans translates the singular sebaʾ, which refers to the Sabeans in the same way that “Israel” refers to the “Israelites.” There are two groups with similar spelling mentioned in the Old Testament. Some interpreters doubt that these were the Sabeans from distant South Arabia, and find it more reasonable to believe they were from North Arabia (so Pope). In either case, their location and ethnic identity is uncertain. Moffatt (Moffatt) calls them “Arabs.” Die Bibel im heutigen Deutsch calls them “Bedouins from Saba,” while other translations simply transliterate the name; and some provide a footnote (see Good News Translation, New Jerusalem Bible, Traduction œcuménique de la Bible, Bible en français courant). Translators may find it best to transliterate and identify these people in the text; for example, “some robbers who came from the people called Sabeans.” To the early readers of Job, this name was familiar, but to modern day readers that will not be the case. The use of this particular group as representing the robbers was probably because of traditional reputation. However, in translation it may be preferable to avoid slowing down the narrative and simply call them “a band of robbers.”
Fell upon them and took them describes the suddenness of the attack by the raiders. New English Bible has “swooped down.” The two actions are rendered by Good News Translation as “attacked and stole them all.”
Slew the servants: the robbers not only stole the animals, they killed all but one of the workmen in the field. In each episode the writer spares one servant to report to Job. The dead farm hands were part of “very many servants” of Job mentioned in verse 3.
The edge of the sword translates the Hebrew “mouth of the sword,” which is the cutting edge; but here it is used as a part which symbolizes the whole weapon. Good News Translation, Die Bibel im heutigen Deutsch, Traduction œcuménique de la Bible do not translate the manner in which these servants were killed. New International Version has “They put the servants to the sword”; also mentioning the sword are Biblia Dios Habla Hoy, New English Bible, Bible en français courant, Bible de Jérusalem. In languages in which the sword is unknown, other instruments such as “machete” or “long knife” will substitute. If a borrowed word is used, it is often helpful for the reader to have a known generic word to identify it; for example, “weapon called sword” or “soldier’s knife called sword.” However, the author had no intention of focusing upon the manner in which the robbers killed their victims, and the translator should not do so either.
And I alone have escaped to tell you: the writer emphasizes that the messenger was the only survivor of the massacre, by using a double expression which Good News Translation renders “except me. I am the only one….” For similar occurrences in which one person escapes disaster, see Genesis 44.20; Joshua 13.12; 2 Samuel 13.32; 1 Kings 18.22; Isaiah 49.21.
In the translation of verse 15, the translator needs to pay particular attention to the way the background scene (the plowing of the oxen) relates to the main event. In some languages this can be done as in Good News Translation verse 14, where a similar structure occurs. Good News Translation makes the plowing and the nearby donkeys part of the quoted report, and puts the action in the first person plural. Whether or not other languages can follow the Good News Translation model will depend on a number of factors. For example, “we” may mean “I and others,” but since the others have not been introduced, it may be necessary to say “the other workmen and I.” It may be necessary to shift the passive donkeys forward, and in some languages more redundancy will be required; for example, “Near the pasture where your donkeys were, some of your workers and I were plowing with the oxen. As we were plowing there, robbers attacked us and stole all the animals. Those robbers killed all of your workmen except me. I am the only one who is alive to tell you this.”
Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .
humble form of "come" (mairu)
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 lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, mairu (参る), a humble form of kuru (来る) or “come” is used.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also respectful form of “come” (omie ni naru), respectful form of “come” (oide ni naru), and come (Japanese honorifics).
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