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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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
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, nokoshiteoite (残しておいて) or “leave behind” 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. )
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 tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In that system, one kind of pronoun is used for humans (male and female alike) and others 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: “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. Other languages where this is also done (in most Bible translations) are Twents as well as Indonesian and Malay. In the latter two 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. ).
Who knows whether…?: This question reflects the freedom God has to act in his own way when someone repents. He is not forced to set aside his anger. People in the Bible who speak this way are expressing both hope and uncertainty as they leave the answer in God’s hands (see Jonah 3.9; 2 Sam 12.22). Good News Translation begins with “Perhaps” and changes this verse from one long question into two statements that are easier to understand (similarly Revised English Bible, New American Bible, Bible en français courant, Die Bibel im heutigen Deutsch).
He will turn and repent: Turn renders the same Hebrew verb translated “return” in verses 12-13. Here it is a synonym with repent, the verb used at the end of the previous verse. The people’s change of heart is matched by God’s change of heart. Again, to avoid the idea of God being sorry for his own sin, Good News Translation has “will change his mind,” and New Jewish Publication Society’s Tanakh has “He may turn and relent.” New Revised Standard Version, Revised English Bible and New Jerusalem Bible also use the verb “relent” instead of repent.
And leave a blessing behind him: Even though Yahweh has arrived with an enemy army of locusts, he will leave behind something good for his people. The Revised Standard Version rendering makes it sounds as if God will pass by while carelessly or unconsciously blessing his people. Bible en français courant is better with “and he will grant you benefits to the full.” Good News Translation makes the blessing explicit by saying “and bless you with abundant crops.” The Good News Translation model can be expanded as “and he will bless you by causing your crops to grow.”
A cereal offering and a drink offering for the LORD, your God: Revised Standard Version‘s literal rendering of these two lines and the previous one makes it appear that Yahweh is preparing offerings for himself. Rather, his blessing of crops will make it possible for the people to bring offerings of wine and grain, as they formerly did. Revised English Bible makes this clear with “and leave a blessing behind him, blessing enough for grain-offerings and drink-offerings to be presented to the LORD your God.” For cereal offering and drink offering, see the comments on 1.9. As in the previous verse, the LORD, your God emphasizes the renewed relation between God and his people. For better English style Good News Translation places this full reference to God in the first line, using a pronoun for him in the last line.
Quoted with permission from de Blois, Kees & Dorn, Louis. A Handbook on Joel. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .
Who can say/tell? -or-
It is possible that -or-
No one knows.
2:14b He may turn and relent
Yahweh may change ⌊his mind/decision⌋ , and turn away ⌊from punishing you (plur.)⌋ , -or-
Yahweh may decide not to punish ⌊you (plur.)⌋ -or-
Perhaps Yahweh will forgive/pardon ⌊us (incl.)⌋
2:14c and leave a blessing behind Him—
and even leave a blessing behind him ⌊as he turns away⌋ : -or-
and ⌊instead⌋ may send/give ⌊you (plur.)⌋ a blessing, -or-
and bless ⌊us (incl.)⌋ with
2:14d grain and drink offerings for the LORD your God.
grain and of wine for you to offer to Yahweh, your (plur.) God. -or-
food and drink/wine that ⌊you (plur.)⌋ can sacrifice to your (plur.) God, Yahweh. -or-
enough grain and wine to bring as an offering to Yahweh our (incl.) God.
Qui sait … peut-être… ? Cette question traduit la liberté de Dieu à agir comme il lui plaît quand une personne se repent. Il n’est pas obligé d’abandonner sa colère, car il est juste et demande que la justice soit faite. Mais il est aussi compatissant, et comme le dernier vers du verset précédent le dit, il peut renoncer à ses menaces et aussi aux punitions qu’il allait infliger aux gens. Cette expression est rare dans l’AT, exprimant à la fois l’espoir et l’incertitude.
Qui sait ? est une question de pure forme, car la réponse reste avec Dieu (Jon 3.9 ; 2 Sam 12.22). La Bible en français courant et la Parole de Vie transforment cette longue question en deux affirmations plus faciles à comprendre. Ainsi on pourra dire « on ne sait jamais » ou « personne ne sait… ».
peut-être aura-t-il du regret est littéralement « il tournera il renoncera ». Le premier verbe « tourner » est le même verbe שׁוּב šoûv, « revenir » vu en Joël 2.12. Dans ce contexte, il veut dire « changer d’avis ». Le deuxième verbe est le même verbe regretter du Joël 2.13. Au changement d’attitude du peuple correspond le changement d’attitude chez Dieu. Cependant, il faudrait éviter l’idée que Dieu regrette un mal qui viendrait de lui. La Bible en français courant affirme qu’il peut « renoncer à ses menaces » et on peut aussi dire qu’il peut « revenir » sur sa décision (Nouvelle Bible Segond). On pourra aussi dire « il peut aller en arrière » ou « changer d’avis ». Certaines langues auront des expressions idiomatiques, par exemple, « il va faire revenir son cœur ».
et après lui laissera-t-il une bénédiction est une traduction assez proche de l’hébreu. Même si Yahweh permet à une armée ennemie de sauterelles d’envahir le pays, il peut permettre aussi que quelque chose de bon ou une bénédiction en sorte ou reste pour son peuple. Le texte dit littéralement « il laissera derrière lui une bénédiction ». La tob peut donner l’impression que Dieu passera et laissera de manière insouciante une bénédiction à son peuple. La Bible en français courant rend mieux l’idée en disant « et vous comblera de bienfaits », tout comme la Parole de Vie : « et vous fera encore du bien ». En fait, Dieu tire souvent du bien d’un malheur.
bénédiction : le texte ne le spécifie pas mais les bénédictions dont il est question sont probablement d’ordre agricole, comme le suggère le prochain vers. Le terme hébreu בְּרָכָה berâkâh est utilisé dans l’AT pour parler des bénédictions que les parents peuvent souhaiter à leurs enfants ou de la bienveillance de Dieu envers une personne. Dans beaucoup de cultures, cette notion, tout comme son contraire, la malédiction, est bien connue. On pourra alors dire « il vous bénira ». Sinon, on peut parler de « bonnes choses » ou dire « il (Dieu) vous fera du bien ». La Parole de Vie dit « Il … vous fera encore du bien ».
offrande et libation pour le SEIGNEUR, votre Dieu : cette traduction assez littérale pourrait donner l’impression que Yahweh se prépare une offrande. Au contraire, c’est grâce à sa bénédiction (des produits agricoles) que le peuple pourra lui apporter des offrandes de vin et de graines, comme auparavant. La Parole de Vie le dit clairement : « …et vous fera encore du bien. Alors vous pourrez apporter des offrandes de farine et des offrandes de vin au Seigneur, votre Dieu ». Voir aussi la Bible en français courant. Pour les termes rendus par offrande et libation, voir le commentaire de Joël 1.9.
Pour le SEIGNEUR, votre Dieu, voir Joël 1.13, Joël 1.14 et l’Introduction, surtout le point concernant les Noms de Dieu.
Source: Aroga Bessong, Dieudonné P.; Somé, Joachim & Zogbo, Lynell. Joël – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2010.
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