Following are a number of back-translations as well as a sample translation for translators of Job 16:21:
Kupsabiny: “He is pleading for me to God like a man speaks for his friend.” (Source: Kupsabiny Back Translation)
Newari: “As a person makes an entreaty for his friend, [he] makes an entreaty to God for a mortal man,” (Source: Newari Back Translation)
Hiligaynon: “My witness is-the-one-who will-plead-for-mercy to God for me like a man who pleads-for-mercy for his friend.” (Source: Hiligaynon Back Translation)
English: “I pray that the one who knows what I have done would come to plead with God for me like people plead for their friends.” (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 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, torinashite (とりなして) or “intercede” 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. )
That he would maintain the right of a man with God: in 9.33 Job complained “There is no umpire between us” (Revised Standard Version). Job’s desire is that his witness be an “arbiter, umpire, mediator” between man (himself) and God. Revised Standard Versionthat he links verse 21 to verse 19 by referring apparently to “my witness in heaven.” Maintain the right translates the verb from which the noun “umpire” comes in 9.33. It means “reprove, argue, or reason,” as in Isaiah 1.18. If the translator does not interpret the line to mean “that God would argue a man’s case with God,” he must, like Revised Standard Version, refer to someone already mentioned; for example, “my witness in heaven,” or, as in Good News Translation, repeat an indefinite “someone.” New English Bible says “If only there were one to arbitrate between man and God.” Bible en français courant makes the reference back to verse 19: “Oh! That my witness would arbitrate between God and me!” If the translator follows Revised Standard Version or Bible en français courant, linking this verse to verse 19, this line may be rendered “I want my witness to speak to God for me” or “I wish my witness would take up my case with God.” If the one to plead on Job’s behalf is understood to be someone else, Good News Translation provides a good model for translating.
Like that of a man with his neighbor: the Hebrew text has the connective waw “and,” and not “like.” However, the ancient versions understood the connective to serve here as a comparison, and it is best to take it as in Revised Standard Version, Good News Translation. Man in this line translates the Hebrew “son of man,” but this expression simply means “a man.” Some scholars change the Hebrew word for “son” to “between” and understand the meaning to be “as between a man and his neighbor.” The verb in this line must be supplied from the previous line. Neighbor translates the word for “friend” used in verse 20. In some languages the simile may have to be placed at the beginning of the verse; for example, “As a person pleads for his friend, I want someone to speak to God for me.”
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 .
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 third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used. In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.”
Leave a Reply
You must be logged in to post a comment.