formal pronoun: Jesus addressing his disciples and common people

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.

In Nepali translations, Jesus addresses his disciples and other people with the medium honorific pronoun timīlē (तिमीले) or timīlēharū (तिमीलेहरू). His disciples respond with a high honorific pronoun. (Source: Chitra Chhetri in The Bible Translator 2009, p. 73ff. )

In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.

See also formal 2nd person plural pronoun (Japanese).

sorrow

The Greek, Latin and Hebrew that is translated in English as “painful” or “sorrow” is translated in Huba as “cut the insides.” David Frank explains: “Huba has just one expression that covers both ‘angry’ and ‘sad.’ They don’t make a distinction in their language. I suppose you could say that the term they use means more generically, ‘strong emotional reaction’ (source: David Frank in this blog post ). Similarly, in Bariai it is “the interior is severed/cut” (source: Bariai Back Translation).

In Noongar it is translated as koort-warra or “heart bad.” (Source: Bardip Ruth-Ang 2020)

In Enlhet it is translated as “going aside of the innermost.” “Innermost” or valhoc is a term that is frequently used in Enlhet to describe a large variety of emotions or states of mind (for other examples see here). (Source: Jacob Loewen in The Bible Translator 1969, p. 24ff. )

See also grieving / sorrowful.

complete verse (John 16:22)

Following are a number of back-translations of John 16:22:

  • Uma: “So it will be with you. At this time your hearts are sad. But I will meet you again. At that time, you will be glad again, and no-one can take that joy away from you.” (Source: Uma Back Translation)
  • Yakan: “Likewise also you, now you are troubled. But we (incl.) will see each other again. Then you will really be glad and that joy of yours nobody can take from your livers.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “In just the same way you will sorrow now, however when we see each other again, you will greatly rejoice. And no one will be able to take away your joy.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “It’s the same with you, because now, you are sad. But in a future day, we will see-each-other and then you will be happy. And that happiness of yours, no one will remove-it from you.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “As for you, that’s how it is indeed. Today/now you will grieve, but you will indeed see/meet me. At that your happiness will then be really very great. And as for this happiness of yours, it’s firmly-grounded and won’t be able to be removed by anyone.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Also it is like that for you. The time will come when you will be sad. But I am going to return to see you. Then you will be happy. It will be a joy that no one can take away.” (Source: Tenango Otomi Back Translation)

joy

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The Greek, Latin, Ge’ez, and Hebrew that is translated with “joy” or “gladness” in English is translated with various strategies:

  • Baoulé: “a song in the stomach” (see also peace (inner peace))
  • Bambara: “the spirit is made sweet”
  • Kpelle: “sweet heart”
  • Tzeltal: “the good taste of one’s heart”
  • Uduk: “good to the stomach”
  • Mískito: “the liver is wide open” (“happily letting the pleasures flooding in upon it”) (source for this and above: Nida 1952)
  • Mairasi: “good liver” (source: Enggavoter 2004)
  • Noongar: koort-kwabba-djil or “heart very good” (source: Warda-Kwabba Luke-Ang)
  • Chicahuaxtla Triqui: “refreshed heart” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.).
  • Hausa Common Language Bible: farin ciki or “white stomach.” Other languages that use the same expression include Southern Birifor (pʋpɛl), Dera (popolok awo), Reshe (ɾipo ɾipuhã). (Source: Andy Warren-Rothlin)

See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling,” happiness / joy, and exceeding joy.

1st person pronoun referring to God (Japanese)

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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 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”.

formal 2nd person plural pronoun (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 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).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on John 16:22

That is how it is with you (Jerusalem Bible, New English Bible “So it is with you”; New American Bible “In the same way”) translates the Greek word kai which means “and” or “also.” Here it is used to draw a parallel between the parable and the experiences of the disciples. That is how it is with you may be rendered “that is what you are experiencing now” or “that is what is happening to you right now.”

The pronoun you (you are sad) is emphatic in the Greek sentence structure.

You are sad translates the UBS Greek text, which has the verb in the present tense (literally “you have sadness”). However, in some manuscripts the Greek verb used here is in the future tense. Most translators evidently prefer the present tense; and the future tense was probably used in some manuscripts because of you will be sad in verse 20.

Your hearts will be filled with gladness is more literally “your (plural) heart will be glad.” But in English it is natural to say your hearts when speaking of more than one person. The translation will be filled with gladness is simply an idiomatic way of saying “will be glad.” Gladness is often expressed in other idiomatic ways, for example, “your heart will dance,” “you will feel sweetness,” or “happiness will grab you.”

Can take away appears in some manuscripts in the future tense (note are sad above), but most translations prefer the present tense. Moreover, the Greek text is literally “no one takes it away from you,” but can (can take) is implicit, and many translations make it explicit as Good News Translation.

In some languages “taking away gladness” can be expressed as “causing someone not to feel gladness any longer.” Thus the final clause of verse 22 may be translated “You will be glad in such a way that no one can cause you to cease being glad” or “… stop you from being glad” or “… stop your hearts from dancing.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

SIL Translator’s Notes on John 16:22

16:22a

So also you have sorrow now: After the illustration about a woman giving birth in 16:21, this verse explains the point of the illustration. The disciples also have pain, but like the pregnant woman, they will also rejoice later. This clause begins to compare the illustration of the woman to the disciples. Begin the comparison in a way that is natural in your language. For example:

So with you: Now is your time of grief (New International Version)
-or-
So it is with you: you are sad now (New Jerusalem Bible)
-or-
It is the same with you. Now you are sad (New Century Version)

you have sorrow: This phrase refers to the emotional pain that the disciples felt knowing that Jesus would soon leave them. For example:

You are now very sad. (Contemporary English Version)
-or-
you too have grief now (New American Standard Bible)

you: The Greek text emphasizes this pronoun. That emphasizes the change in subject from the woman giving birth to the disciples. If your language indicates a change in subject, you will want to indicate it here. For example:

That is how it is with you: now you are sad (Good News Translation)
-or-
It is the same with you because now you are sad.

16:22b

but: The Greek conjunction that the Berean Standard Bible translates as but introduces a contrast between the situation then and the future situation. The disciples were sad then knowing that Jesus would leave, but soon they would see him again and be happy.

I will see you again: This clause refers to the time when Jesus would rise from the dead. He would see the disciples, and they would see him, and this would make them happy. It is only implied that the disciples would see Jesus. In some languages it is more natural to make that information more explicit. For example:

we will see ⌊each other⌋ again

and your hearts will rejoice: This clause indicates that the disciples would feel great joy. It is implied that they would be joyful after Jesus’ resurrection. Some English translations leave this information implied, while others make it more explicit. For example:

I will see you again and your hearts will be filled with gladness. (Good News Translation)
-or-
I will see you again. Then you will be happy (God’s Word)
-or-
You (plur.) will rejoice because I will see you again

16:22c

and no one will take away your joy: This clause indicates that no one will be able to stop the disciples from rejoicing. No one will be able to prevent them from being joyful once they see Jesus again. Here are other ways to translate this clause:

no one can rob you of that joy (New Living Translation (2004))
-or-
and that joy no one shall take from you (New Jerusalem Bible)
-or-
no one will ⌊be able to⌋ stop you being glad

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