The Greek that is translated as “cup” in English is translated in Chol as vaso i yejtal bʌ wocol: “glass which is the picture of affliction.”
Wilbur Aulie (in The Bible Translator 1957, p. 109ff. ) explains: “Whatever the precise meaning of ‘cup’ may be in these verses may never be agreed upon, but in the Septuagint it is used metaphorically of adversity and divine punishment. In these verses we used a Spanish borrowing vaso ‘glass’ and added the explanatory phrase, ‘which is the picture of wocol‘. Wocol has a rather wide range of meaning, including affliction, trial, punishment, and retribution. The term vaso was preferred to copa, which is regularly used by Spanish-speaking Christians, since Chol Christians understand copa to be a small glass of intoxicating drink.”
The Hebrew, Greek, and Latin that is translated as “cup” in English is translated in Sar with “calabash” (see here ) (source: Ngarbolnan Riminan in Le Sycomore 2000, p. 20ff. ) and in Bariai with “coconut shell” (source: Bariai Back Translation)
The Greek that is typically translated as “will” in English is translated in Warao as obojona, a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. .) See other occurrences of Obojona in the Warao New Testament.
In Mairasi, it is translated with “throat.” (Source: Enggavoter 2004)
In Hindi a differentiation is made between the way that the different persons of the Trinity are addressed by a regular person or by another person of the Trinity. When Jesus addresses God the Father or when God the Father addresses Jesus, a familiar form of address is used, unlike the way that any of them would be addressed with a honorific (pl.) form by anyone else.
Following are a number of back-translations of Luke 22:42:
Noongar: “‘Father,’ he said, ‘if you want, you can take this cup away, this cup of suffering. But you must not do what I want: you must do what you want to do.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “He said: ‘Father, if you desire/want, please take-away-from-me [lit., remove-from-my-path] this suffering that is almost striking me. But not My desire/will that happens, it is better Your own will.'” (Source: Uma Back Translation)
Yakan: “He said, ‘O Father, if you wish/if it is your will do not leave me to be persecuted. But not my wish is to be followed but your wish.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And he said, ‘My Father, if it’s what You want, then don’t allow me to pass through this torment which you have destined for me; however, what I want should not be followed but rather what you want.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Father,’ he said, ‘if you (sing.) want, please permit that I not endure this coming suffering of mine. But it shouldn’t be what I want but rather but you (sing.) want that is fulfilled.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Father,’ he said, ‘if it’s possible/acceptable with you, hopefully you won’t cause-to-go-ahead this hardship/suffering which I am approaching. But not my will is what will be followed/obeyed, but on the contrary your will.'” (Source: Tagbanwa Back Translation)
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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 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. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kokoro (みこころ) or “will (of God)” in the referenced verses. Two verses (Ezra 10:11 and Ephesians 1:9) use mi-mune (みむね) with the same honorific prefix and meaning.
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 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.
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, torisatte (取り去って) or “take away” 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).”
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