untranslatable verses

The Swedish Bibel 2000 declared the 69 Old Testament verses referenced herein as “untranslatable.” Typically, other Bible translations translate those verses and mention in footnotes that the translation is uncertain or give alternate readings. Christer Åsberg, the Translation Secretary with the Swedish Bible Society at that time, explains why the Swedish Bible Society decided to not translate these verses at all (in The Bible Translator 2007, p. 1ff. ):

“In the new Swedish translation (SB) of 2000, [some verses are] not translated at all; [they are] indicated with three hyphens inside square brackets [- - -] [with a] reference to the appendix, where in the article ‘Text’ one will find a paragraph with roughly the following content:

In some cases the text is unintelligible and the variant readings differing to such an extent, that it is quite impossible to attain a reasonable certainty of what is meant, although some isolated word may occur, whose meaning it is possible to understand.

“If Bible translators find the Hebrew text untranslatable, what kind of text is it that they have produced in the translation into their own language? When a footnote says ‘The Hebrew is not understandable,’ what then is the printed text a translation of? And if the translators prefer to do without footnotes, are they then really released from the responsibility of informing their readers that the text they read is just mere guesswork?

“To leave a blank space in a Bible text seems to be an offensive act for many. (. . . ) To admit that a piece of Holy Scripture makes no sense at all may have been unimaginable in times past. In our enlightened era, an overprotective concern for the readers’ trust in the word of God is apparently a decisive factor when a translator tries to translate against all odds. The verdict ‘untranslatable’ is much more frequent in scholarly commentaries on different Bible books written by and for experts than in the translations or footnotes of the same books designed for common readers.

“Another reason (. . .) is a professional, and very human, reluctance to admit a failure. Also, many Bible translators lack translational experience of other literary genres and other classical texts where this kind of capitulation is a part of the daily run of things. They may have an innate or subconscious feeling that the Bible has unique qualities not only as a religious document but also as a linguistic and literary artifact. Completeness is felt to be proof of perfection. Some translators, and not so few of their clients, are unfamiliar with a scholarly approach to philological and exegetical matters. In some cases their background have made them immune to a kind of interpretative approximation common in older translations, confessional commentaries, and sermons. Therefore, their tolerance towards lexical, grammatical, and syntactical anomalies tends to be comparatively great.

“It is very hard to discern and to define the boundary between something that is extremely difficult and something that is quite impossible. I am convinced that all Bible translators in their heart of hearts will admit that there actually are some definitely untranslatable passages in the Bible, but are there a dozen of them or a score? Are there fifty or a hundred? Not even a group of recognized experts would probably pick out the same ten most obvious cases. (. . .)

“Conclusions:

  1. There are untranslatable passages in the Bible.
  2. How many they are is impossible to say—except for the translation team that decides which passages are untranslatable.
  3. An untranslatable passage cannot and should therefore not be translated.
  4. The lacuna should be marked in a consistent way.
  5. The translating team should stipulate their criteria for untranslatability as early as possible.
  6. It is an ethical imperative that the readers be comprehensively informed.
  7. Untranslatability has been and can be displayed in many different ways.
  8. An explanatory note should not confuse linguistic untranslatability with other kinds of textual or translational difficulties.
  9. The information given should make it clear that the translators’ recognition of untranslatability is a token of respect for the Bible, not a proof of depreciation.
  10. You shall not fear the void, but the fear of the void.”

With thanks to Mikael Winninge, Director of Translation, Swedish Bible Society

complete verse (Job 34:32)

Following are a number of back-translations as well as a sample translation for translators of Job 34:32:

  • Kupsabiny: “show me my fault that I am not seeing
    so that I can move away from sin,’” (Source: Kupsabiny Back Translation)
  • Newari: “Please teach me what I have not seen!
    Whatever crimes I have committed, from now on I will commit them no more.’” (Source: Newari Back Translation)
  • Hiligaynon: “or ‘Reveal to me my sin. If I have-sinned, I will- not -do it again.’” (Source: Hiligaynon Back Translation)

Japanese benefactives (oshiete)

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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, oshiete (教えて) or “inform” 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 34:31 - 34:32

Rowley says about verses 31-37 “These verses are among the most obscure and difficult in the book.” Verses 31 and 32 appear to consist of a confession of sin followed by a promise not to repeat the sin.

For has anyone said to God has an indefinite subject. Bible en français courant translates this line “Let us suppose someone said this to God.” Revised Standard Version and New English Bible assume Elihu is thinking in terms of Job specifically and so introduce direct speech. New Jerusalem Bible understands the subject to be the godless ruler from the preceding verse. It is recommended that translators follow either Revised Standard Version or Good News Translation.

I have borne chastisement: chastisement does not occur in the Hebrew, but it is necessary for Revised Standard Version to supply it in order to complete the Hebrew verb phrase “I have borne.” Because there is no object for the verb in this line, many changes in the Hebrew text have been suggested. By a change of vowel markings, Dhorme and others get “I have been led astray.” Hebrew Old Testament Text Project suggests three ways in which the Hebrew may be understood: (1) “I raise my hand,” as in swearing to the truth; (2) “I bear my sin”; (3) “I bear with what God sends me.” The first two may be understood as admission of sin, and so the next line follows naturally, I will not offend any more. Offend translates a verb used in 21.17 meaning “to act wrongly,” and so “to sin.” The Hebrew does not have any more, but this is added on the basis that the consonants of this word, which appear again in the first word of the next verse, have fallen out. Verse 31 may also be expressed “Has anyone ever said to God, ‘I am a sinner, but I will stop sinning?’ ” or more directly, “Job, have you ever admitted to God that you are a sinner and said you would confess your sins?”

Teach me what I do not see: teach has the sense here of “show, point out, make me aware of.” What I do not see is literally “apart from I see.” Revised Standard Version‘s rendering is probably accurate. These words are still the words of the indefinite person Elihu is quoting, and so they are part of a confession and a request for help. What I do not see is taken to be the faults, sins, wrongs, of the confessing person. And so the line can be rendered “show me my sins that I have not recognized” or “show me how I have sinned without knowing it.”

If I have done iniquity, I will do it no more: the confessor does not admit to having sinned but leaves this possibility open. He offers to sin no more. The consequence in this line is parallel in meaning to that in verse 31b. If Job has been addressed in verse 31, he should continue to be addressed in verse 32.

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 .