29But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command, yet you have never given me even a young goat so that I might celebrate with my friends.
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.
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 important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them.
One way to do this is through the usage of an appropriate title within a conversation. In the widely used Japanese Shinkaiyaku (新改訳) Bible of 2017, in the parable of the prodigal son, both of the sons refer to their father with o-tō-san (お父さん), a form that expresses the intimate father-son relationship, whereas the servant (in Luke 15:27) refers to the father as o-tō-sama (お父様) with a formal title -sama to express a higher level of reference.
Following are a number of back-translations of Luke 15:29:
Noongar: “29 ‘But he replied to his father, ‘Look, all these years I have worked for you like one of your servants, and I always do everything you want me to do. What have you given me? Not one young goat so I and my friends can eat and drink!” (Source: Warda-Kwabba Luke-Ang)
Uma: “But the child said: ‘For years I have worked hard working for you, Father. Not once have I refused your (sing.) orders. But you (sing.) have not given me even a goat so that I could make a party with my friends.” (Source: Uma Back Translation)
Yakan: “But he answered his father he said, ‘Look, Father, for how many years have I worked for you like one of your slaves. You didn’t tell me anything that I didn’t do. But you haven’t given me even one child of a goat so that I could make a feast with my friends.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And his son answered, ‘Just remember, father, how long I have been working here like your servant. You can’t think of any command of yours that I have not carried out at any time. But in spite of that, you never gave me even just a goat so that I might have a good time with my friends.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But he answered him saying, ‘Oh confound-it (exp. of exasperation/rebuke)! How many years have I been working like your (sing.) slave and I’ve obeyed all that you (sing.) have-commanded. But you (sing.) have absolutely given me not even the child of a goat so that I could have an-occasion-of-making-merry-with my friends.” (Source: Kankanaey Back Translation)
Tagbanwa: “But his reply was, ‘I really can’t accept it. For as for me, I have never gone away for how many years now, for I work-very-hard like I’m just one of your slaves, and not even once have I disobeyed you. But not once did you give me even just a young goat for a celebration for me and my friends!” (Source: Tagbanwa Back Translation)
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
The Hebrew and Greek that is translated as “serve” or similar in English is translated in the Shinkaiyaku Bible as o-tsukae (お仕え), combining “serve” (tsukae) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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 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 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.
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 show 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, goran (ご覧) or “see/behold/look” 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. )
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 to do this is through the usage of lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
In these verses, kudasaru (下さる), a respectful form of kureru (くれる) or “give” is used. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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