formal 2nd person plural pronoun (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 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. )

Honorary "rare" construct denoting God ("start")

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 usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, hajime-rare-ru (始められる) or “start” is used.

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

Translation commentary on Luke 6:20

Exegesis:

kai autos ‘and he,’ not emphatic, takes up the subject of v. 17.

eparas tous ophthalmous autou eis tous mathētas autou lit. ‘having raised his eyes towards his disciples.’ mathētas has the same reference as in vv. 13 and 17. The phrase indicates that Jesus’ words which followed were addressed primarily to his disciples.

epairō ‘to lift up,’ here, 16.23 and 18.13 metaphorically of lifting up, or raising the eyes.

makarioi hoi ptōchoi, hoti humetera estin hē basileia tou theou ‘blessed (are you who are) poor, for yours is the kingdom of God,’ nominal clause followed by a subordinate causal clause which says what the blessedness involves. Unlike the well known beatitudes in Mt. 5.3ff, vv. 20f are in the second person as appears from the causal clauses. For makarios cf. on 1.45. For ptōchos cf. on 4.18.

In the clause humetera estin hē basileia tou theou the present tense estin suggests that they are, as it were, entitled to it. hē basileia tou theou refers here to the situation under the rule of God.

Translation:

He lifted up his eyes on, or, ‘towards,’ should not be rendered literally in most languages: hence such adjustments as, ‘Jesus raised his eyes, and looked at’ (cf. Tzeltal), ‘he fixed his sight on’ (Marathi), ‘he looked up gazed at’ (Javanese); or an, often ingressive, form of the verb ‘to look/gaze at’ as in Kituba, Sinhala, Tboli; cf. also Ekari, which uses the same verb as for “looked around” in v. 10.

For blessed, or, ‘happy’ see 1.45.

Yours is the kingdom of God, or, ‘it is you who possess (or, your property is) the kingdom of God’ (Javanese, Balinese), or, with further adaptations, ‘you have already entered God’s hand that he rule you’ (San Miguel El Grande Mixtec), ‘you are inhabitants of God’s place-of-ruling’ (Tae’ 1933), ‘you have-as-government God’s government’ (Toraja-Sa’dan), ‘God is king over you, or, the one who is ruling you’ (Cuyono), ‘you are already included in God’s reigning (lit. holding)’ (Tboli).

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

SIL Translator’s Notes on Luke 6:20

Paragraph 6:20–23

Some people call verses 6:20–23 “The Beatitudes.” “Beatitudes” means “Blessings.” Some Beatitudes are also in Matthew 5:3–12.

Jesus spoke in general terms about God’s kingdom and God’s values. When he addressed the people as “you(plur),” he was making general statements. He did not mean that everyone in the crowd was poor, hungry, or weeping. Nor did he mean that every person who is poor will enjoy the blessings of God’s kingdom.

Use the form that is natural in your language for general statements that are true. Your language may prefer to use a different pronoun. For example:

You(sing) are blessed
-or-
They/People are blessed
-or-
He is blessed
-or-
Blessed are those (God’s Word)

6:20a

Looking up at His disciples, Jesus said: The Greek phrase that the Berean Standard Bible translates as Looking up at His disciples is literally “And he having lifted up his eyes on his disciples.” This is an idiom. It means that Jesus focused his attention on his disciples. He spoke mainly to them because he wanted to teach them about being true disciples.

Some other ways to translate this are:

Then Jesus turned to his disciples and said (New Living Translation (2004))
-or-
And turning His gaze toward His disciples, He began to say (New American Standard Bible)

6:20b

Blessed are you: The Greek word that the Berean Standard Bible translates as Blessed describes a person who is in a good situation. In the Bible, the good situation results from God showing favor/kindness to the person.

Some other ways to translate this word are:

Joyful/desirable is your situation
-or-
How good it is for you
-or-
You are favored/fortunate

This word does not primarily refer to a feeling. However, a person in this good situation will frequently have good feelings such as happiness and joy. Do not use a word that only refers to material prosperity or physical health.

In 6:20–23, Jesus says that people who are poor, who are hungry, who weep, and who are mistreated because they follow him are actually in a very favorable situation. They are in this situation now even though that is not how it seems. This is because they are citizens of God’s kingdom and will certainly receive the future rewards that belong to God’s citizens.

The word Blessed contrasts with the word translated as “woe” in 6:24.

See bless, Meaning 3, in the Glossary.

In the Greek text, the word Blessed is emphasized. It is the first word in the sentence. Consider how it would be natural to show this emphasis in your language.

who are poor: The Greek word that the Berean Standard Bible translates as poor refers mainly to people who do not have food or other things that they need, such as clothing or shelter. It sometimes also includes people who lack money, education, or status that they need. The word “poor” is also used in the Old Testament for people who know that they are dependent on God.

Some Bible scholars have interpreted this word in both a literal and a spiritual/figurative way. If you have a word that could be interpreted either way, it may be appropriate here.

6:20c

for: The Greek conjunction that the Berean Standard Bible translates as for introduces the reason why the “poor” are blessed. They are blessed because the kingdom of God belongs to them. For example:

because the kingdom of God belongs to you (New Century Version)

In some languages, no conjunction is necessary here. For example:

…the Kingdom of God is yours! (Good News Translation)

yours is the kingdom of God: The phrase yours is the kingdom of God means that they are citizens of God’s kingdom. They enjoy all the benefits and blessings that go with it. This phrase does not mean that they own the kingdom of God.

The verb here is in the present form. Having God’s favor makes people rich whenever they have it. That is true in the present, not only in the future. Some ways to translate this are:

you have a share/part in the kingdom of God
-or-
you are citizens/subjects of God’s kingdom
-or-
you are included in God’s kingdom

kingdom of God: The phrase kingdom of God refers to God’s activity of ruling and caring for his people as their king. It does not refer to a land or country that he rules over. It refers to the relationship that he has with his people. He leads, protects, and cares for them. They obey, trust, and submit to him as their king.

Some ways to translate this are:

• As a noun. For example:

God’s rule/reign
-or-
God’s kingship
-or-
God’s chieftaincy
-or-
God’s government

• As a verbal expression:

the way God rules his people
-or-
the way God cares for his people as king

See kingdom of God, Context 2, in the Glossary.

General Comment on 6:20b–c

In some languages, it may be more natural to change the order of 6:20b–c. For example:

20bYou who are poor, 20cthe kingdom of God belongs to you, 20b⌊so⌋ you are blessed.

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