The Greek that is translated as “my Father” in English is translated in Matumbi as Tatiā banguā or “my fathers.” “Our Father” is translated as “our Fathers” (and likewise “our ancestor” as “our ancestors”). Matumbi uses a majestic plural as an honorific when addressing parents. (Source: Tim Macsaveny)
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful āyouā). 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 Translator2002, 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 timÄ«lÄ (ą¤¤ą¤æą¤®ą„ą¤²ą„) or timÄ«lÄharÅ« (ą¤¤ą¤æą¤®ą„ą¤²ą„हरą„). 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.
Following are a number of back-translations of John 8:38:
Uma: “What I see at my Father, that is why I say to you. But you do what was taught to you by your fathers.'” (Source: Uma Back Translation)
Yakan: “The things I teach to you I have heard from my Father but you, you do what you have heard from your father.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That which my Father shows me is what I say. And you, by contrast, do what you heard from your own father.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “What I am saying, it is only what my Father has shown me. And that very-thing is what you also are doing, because you also, you are following what your father said.'” (Source: Kankanaey Back Translation)
Tagbanwa: “I am telling the things I have seen there with my Father. It’s like that indeed with you, you are doing whatever you have heard from your father.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All that I have seen there where my Father lives I have told you. But you continue to do what your father says.'” (Source: Tenango Otomi Back Translation)
The Greek that is translated with the capitalized “Father” in English when referring to God is translated in Highland Totonac with the regular word for (biological) father to which a suffix is added to indicate respect. The same also is used for “Lord” when referring to Jesus. (Source: Hermann Aschmann in The Bible Translator 1950, p. 171ff. )
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. In the widely-used Japanese Shinkaiyaku (ę°ę¹čس) Bible of 2017, God the Father is addressed with mi-chichi (å¾”ē¶). This form has the ādivineā honorific prefix mi– preceding the archaic honorific form chichi for “father.”
If, however, Jesus addresses his Father, he is using chichi-o (ē¶ć) which is also highly respectful but does not have the “divine” honorific. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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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 (ę°ę¹čس) Bible of 2017. The most commonly used watashi/watakushi (ē§) 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 (ē§) the syllabary hiragana (ććć) is used to distinguish God from others.
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 (ę°ę¹čس) Bible of 2017. In these verses, anata-gata (ććŖććć) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
I talk about what my Father has shown me is more literally āI talk about what I have seen with the Father.ā New English Bible translates āI am revealing in words what I saw in my Father’s presenceā; Jerusalem Bible has āWhat I, for my part, speak of is what I have seen with my Father.ā There is no problem in translating āthe Fatherā as my Father. It is done by Good News Translation, New English BibleJerusalem Bible, and Die Bibel im heutigen Deutsch, and in this context, āthe Fatherā obviously means my Father. Good News Translation attempts to make this verse easier for its readers to understand by following several other translational techniques. First, it reverses the Greek order of the clauses what my Father has shown me and I talk about, to achieve a more natural English sentence structure. Second, it takes the Greek expression āwhat I have seen with the Fatherā to mean what my Father has shown me. Thus Good News Translation takes the phrase āwith the Fatherā (New English Bible āin my Father’s presenceā) to have the force of agency, or means. The subject of this clause in Greek (āIā) can be shifted into the object position in English (Good News Translationme), and my Father can be made into the subject of the clause by the use of a causative verb (Good News Translationhas shown), in place of the simple verb (āhave seenā) of the Greek text. The only problem in doing so is that, in the Greek text, the focus is more on āwhat I have seenā than on what my Father has shown. It may be argued that Good News Translation is here reading an alternative Greek text (āfrom the Fatherā), on the basis of which one could more easily support its exegesis of this verse, but that is not really so.
The perfect tense of the verb (Greek āI have seenā; Good News Translationmy Father has shown) and the phrase āwith my fatherā both imply a pre-existent knowledge possessed by Jesus which continues into the present. This is contrasted with the aorist verb (Greek you āheardā; Good News Translationhas told) which would refer to some moment in history, either to the giving of the Law through Moses or the proclamation of God’s truth through Jesus Christ. However, most translators seem to prefer to make no distinction between the tense of these verbs, rendering both in the perfect tense.
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 .
I speak of what I have seen in the presence of the Father: Jesus implied that he had been with his Father God before he came to earth. There in Godās presence he learned certain things, and it was these things that he now taught. Here are other ways to translate this clause:
What Iām saying is what I have seen in my Fatherās presence. (Godās Word)
-or-
I am telling you the things I have seen while with the Father. (NET Bible Bible)
-or-
What I speak of is what I have seen at my Fatherās side. (New Jerusalem Bible)
in the presence of the Father: There is a textual issue here. Some Greek texts have āmy Fatherās presenceā and some have the presence of the Father. Because the meaning of the two expressions is the same, use what is most natural in your language.
8:38b
and you do what you have heard from your father: There are two ways to understand this clause:
(1) It says that these people were doing what they learned from their own (spiritual) father. For example:
but you do what your father has told you (Good News Translation)
(Berean Standard Bible, New International Version, Good News Translation, King James Version, New American Standard Bible, New Jerusalem Bible, Revised Standard Version, English Standard Version, Contemporary English Version, New Century Version, New Living Translation (2004), Godās Word)
(2) It says that Jesus wanted these people to do what they heard from God. For example:
you should do what you have heard from the Father (New Revised Standard Version)
(New Revised Standard Version)
It is recommended that you follow interpretation (1), as most English translations do.
you do what you have heard: The religious leaders had learned certain things from their spiritual father. Because Jesus did not say that they had heard this in a literal sense, it may be natural to say:
what you have learned (New Jerusalem Bible)
-or-
following the advice of your father (New Living Translation (2004))
you: The Greek text emphasizes the words āIā and you in this verse. This emphasis indicates a contrast between what Jesus did and what his hearers did. Here are ways that you can indicate this emphasis or contrast:
But you do what youāve heard from your father. (Godās Word)
-or-
as for you, you do what your father told you to do
from your father: These notes recommend that you understand the expression your father to refer here to Satan, the spiritual father of Jesusā enemies. Satan was their spiritual father because they obeyed him rather than God. In this context father is not a reference to God our heavenly Father. However, do not mention Satan in your translation until Jesus mentions him in 8:44.
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