worthy

The Greek that is translated in English as “worthy” does not have an immediate equivalent in Enga. Adam Boyd (on his blog) explains how this was solved in two cases:

“Enga does not have a word that is equivalent to the word ‘worthy,’ we translate the concept by focusing on the goodness or badness of the person in comparison to the action or circumstance under consideration. For example, we translated Luke 15:19 as follows: ‘I am not a good man, so do not call me your son.’ This emphasizes that the goodness of the prodigal son is not commensurate with being called his father’s son. Similarly, in Luke 7:6, the centurion sends a message to Jesus, saying, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof.’ In Enga, we have translated this as, ‘Big Man, I am an unimportant person with no reputation, so do not come to my house.’ Again, the centurion does not consider his personal value to be commensurate with the idea of a person like Jesus entering his house.”

See also worthy / fit and not worthy / not fit.

relationship of elder son and father in the Parable of the Prodigal Son

New Testament Greek is by Balinese standards an extremely impolite language. Consider, for example, the second person pronoun. When speaking to God, to a nobleman, to a friend, to a pupil, or to a slave, the same word is used. In Balinese this is completely different. In the above examples one would differentiate various social ranks and use terms which, more or less freely translated, mean “adored one” or “he who is borne on the head”, “feet of Your Highness”, “older (or younger) brother”, “little one”, and “you”. (…) In Balinese one has to cope with three vocabularies within the language, each of which, at a moderate estimate, includes some hundreds of words. One employs the ordinary common language (“Low Balinese”) when speaking with intimates, equals, or inferiors; polite terms must, however, be used as soon as one begins to speak to one’s superiors or to strangers; and “deferential” terms are obligatory in all cases when one is so bold as to speak of parts of the body, or the acts, possessions, and qualities of important people. The Balinese sums up the two last named vocabularies under the term alus (“fine”, or “noble”): we say “High Balinese”. (…)

In the parable of the Prodigal Son, the younger son, who feels himself less than a slave, speaks to his father in High Balinese; the elder son may use the intimate Low Balinese. When, however, the latter severs himself from the intimate family community, he uses High Balinese to express his contempt, thus placing a gulf between himself and his father.

Source: J.L. Swellengrebel in The Bible Translator 1950, p. 124ff.

parable of the prodigal son (image)

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Image taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here .

For other images of Willy Wiedmann paintings in TIPs, see here.

complete verse (Luke 15:19)

Following are a number of back-translations of Luke 15:19:

  • Noongar: “I have been very bad. You must not call me your son. But you must put me like your servants and pay me for working.”” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “I am no longer fit for you (sing.) to call your (sing.) child, Father. It is better that you (sing.) consider me just your (sing.) slave.'” (Source: Uma Back Translation)
  • Yakan: “I am no longer worthy to be called your child. Consider me now just like one of your servants.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I’m no longer worthy that you think of me anymore as your son, but rather, just think of me as one of your servants.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I am admittedly not worthy to be counted as your (sing.) child, but if it could be possible, I will please join-in-working for you (sing.).'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “It really is no longer possible/acceptable that you still call me your son. Regard me just as one of your paid-workers.”” (Source: Tagbanwa Back Translation)

formal pronoun: Jesus addressing religious leaders

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 religious leaders with the formal pronoun, showing respect. Compare that with the typical address with the informal pronoun of the religious leaders.

The only two exceptions to this are Luke 7:40/43 and 10:26 where Jesus uses the informal pronoun as a response to the sycophantic use of the formal pronoun by the religious leaders (see formal pronoun: religious leaders addressing Jesus).

In most Dutch translations, the same distinctions are made, with the exception of Luke 10:26 where Jesus is using the formal pronoun. In Afrikaans and Western Frisian the informal pronoun is used throughout.

Scriptures Plain & Simple (Luke 15:11-32)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Luke 15:11-32:

Finally, Jesus told them this story:

       A man’s younger son once said,
              “Dad, give me my share of the family fortune!”
       So his father divided everything
              between him and his older brother.

       Soon the younger son packed up everything
       and left for a foreign country,
              where he wasted every cent of his inheritance.

       Then a terrible famine struck the land,
              leaving him famished and without food.

       So hungry was the young man that he took a job
              feeding bean pods to nasty pigs,
       and he would have eaten some of the pods himself,
              if only the owner had turned his back.

       At last, in desperation, he said to himself,
       “My dad’s workers have more than enough to eat,
              while I sit here with these pigs, starving to death.
       Best thing I can do is to go home and make up with my dad.
       I’ll say, “Dad, I’ve been a really lousy son,
              worthless and useless to both you and God.
       Fact is, I don’t deserve to be called your son —
              just treat me like one of your servants.”

       Before he even reached the road to the farmhouse,
       his father saw him and felt so sorry that he ran over
              and greeted the young man with hugs and kisses.

       “Dad, I’ve been a really lousy son,” said the boy.
       “I’m worthless and useless to both you and God.
              Fact is, I don’t deserve to be called your son.”

       But his father instructed the servants,
              “Hurry! Bring him the best clothes.
              Put a gold ring on his finger and sandals on his feet.
              And prepare our choice beef, so we can celebrate!
       My son was dead, and now he’s alive!
              My son was lost, and now he’s found.”

       Then the festivities began.
       Meanwhile, the older brother was coming in from the fields,
       when he heard the sound of music and dancing.
              “What’s going on?” he asked one of the servants.

       “Your younger brother has come home,” answered the servant,
       “and your father ordered us
              to prepare the choice beef for a feast.”
       This made the older brother so angry
              that he refused to go anywhere near the house.

       His father went out and begged him to join the celebration,
       but his son answered, “All my life I’ve obeyed you,
              and I’ve worked like a slave.
       Yet you’ve never even given me a small goat,
              so I could throw a party for my friends.
       This other son of yours blew all his money on hookers,
              and now that he’s back home,
       you’ve ordered our choice beef
              to be killed for a feast in his honor.”

       “My dear son,” replied his father, “You’re always here,
              and everything I have is yours as well.
       But don’t you think we should celebrate?
       Your brother was dead, and now he’s alive.
              He was lost, and now he’s found.”

Japanese benefactives (hitori ni shite)

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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, hitori ni shite (一人にして) or “make them one person” 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. )