28When he saw Jesus, he cried out and fell down before him, shouting, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me,”
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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. The concept of “requesting” is translated in the Shinkaiyaku Bible as o-negai (お願い), combining “request” (negai) with the respectful prefix o (お).
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 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-mae (御前) or “before (God)” in the referenced verses. In some cases in can also be used in reference to being before a king, such as in 1 Samuel 16:16.
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In that system, one kind of pronoun is used for humans (male and female alike) and others for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as Indonesian and Malay. In the latter two languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
idōn de ton Iēsoun anakraxas prosepesen autō ‘and when he saw Jesus he cried out and fell down before him.’ For anakrazō cf. on 4.33 where a similar situation is referred to. For prospiptō cf. on 5.8; here it indicates an act of supplication.
phōnē megalē eipen ‘he said in a loud voice.’ eipen is best understood as taking up anakraxas, cf. 4.33.
ti emoi kai soi ‘what have you to do with me,’ cf. on 4.34.
Iēsou huie tou theou tou hupsistou ‘Jesus, son of the Most High God,’ cf. on 1.32.
deomai sou, mē me basanisēs ‘I beseech you, do not torture me.’ For deomai cf. on 5.12.
Translation:
He cried out. The aspect is inceptive, ‘he began to scream’ (Sranan Tongo). The verb used need not refer to understandable speech.
Fell down before him, see on the synonymous phrase in 5.8.
Said with a loud voice, or, ‘said loudly,’ ‘shouted,’ cf. on 4.33. The verb or verbal phrase to be chosen must be applicable to understandable speech, and it should not suggest anger, as this would be incompatible with the following entreaty.
What have you to do with me, see on 4.34; for Son of the Most High God cf. on 1.32, 35; and for I beseech you see on 4.38.
Do not torment me. The verb may be rendered, ‘cause to suffer,’ ‘inflict-pain-on,’ ‘cause-distress-to,’ ‘give plague to,’ or, an expression carrying the idea of being twisted, figuratively spoken (Marathi).
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.
This verse describes in more detail what the man did when he “met” Jesus. Some of the man’s actions, such as seeing Jesus and crying out, happened before he actually came and met Jesus.
The man did these actions himself, but it is clear that the demons in him caused him to fall at Jesus’ feet and shout. In some languages there may be a special way to describe actions that a person does when controlled by a spirit. If that is true in your language, consider whether you can use it here.
8:28a
This verse continues the action that was introduced in a general way in 8:27b and followed by background information in 8:27c–e. Languages have different ways to begin the action of a story again after giving background information. Use a natural way in your language to do that here.
In some languages you may need to give the information in a different order. See the General Comment on 8:27a–28a at the end of the notes on 8:28a for a suggestion on how to reorder the verses.
When the man saw Jesus: The demons living in the man realized who Jesus was. Mark 5:6 states that the man saw Jesus “from a distance.” That is probably the meaning here also. The man first saw Jesus from a distance. Then the demons recognized him and caused the man to cry out and come to where Jesus was.
he cried out: Here the man probably screamed or gave a cry that was noise, but not words. In 8:28b–c he shouted out words.
fell down before Him: The Greek word that the Berean Standard Bible translates as fell down before Him means to kneel, bow, or lie flat in front of someone in order to show respect. It is common for someone to bow like this in order to plead for something. In this context, the man was under the control of an evil spirit. He knelt before Jesus because the evil spirit knew that Jesus’ power was greater than his.
See how you translated the similar expressions at 5:8b and 5:12c.
That the man bowed down in front of Jesus implies that he came to Jesus (and this was also said in 8:27b). In some languages, it may be natural to make this explicit. For example:
he came to Jesus and bowed down in front of him
General Comment on 8:27a–28a
In some languages, it may be more natural to tell the events in 8:27–28 in a different order or to give background information first. Here is one example:
27a
⌊On that side of the lake⌋ 27ba man who had an evil spirit was living. He was from the town there, 27ebut he now lived in the tombs ⌊near the lake⌋. 27dFor a long time, he had not lived in a house 27cor worn clothes. 27aAs Jesus was stepping ⌊out of the boat⌋ onto the land, 28athis man saw Jesus 27band came to meet him. 28aThe man cried out and knelt at Jesus’ feet.
8:28b
shouting in a loud voice: The phrase in a loud voice is an English idiom that means “very loudly.” The Greek phrase that the Berean Standard Bible translates as shouting in a loud voice is literally “he said with a great/loud voice.” In some languages it may be sufficient to say “he shouted.” Use a word that is natural in your language to describe a person shouting under the influence of a demon.
8:28c
What do You want with me, Jesus, Son of the Most High God?: The demons, speaking through the man, used both Jesus’ name and the title Son of the Most High God to address him. If this would not be natural in your language, you may need to use a different way to express the ideas. For example:
Jesus, Son of the Most High God! What do you want with me? (Good News Translation) -or-
What do you want with me, Jesus? You are the Son of the Most High God! -or-
You are Jesus, the Son of the Most High God! What do you want with me?
What do You want with me: The Greek clause that the Berean Standard Bible translates as What do you want with me is literally “What to me and to you?” This is an idiom. It means “What connection/relation do I have with you?”
This is a rhetorical question that implies “we have no connection/relation” or “we have nothing in common.” It also implies a request or rebuke, that is, “since we have nothing in common, you should not trouble me.” In this context, the demons, in fear or panic, were pleading with Jesus not to cause them to leave the man.
Here are some ways to translate this rhetorical question:
• As a question. For example:
What connection do we have with each other…? -or-
Why are you troubling/disturbing me…? -or-
Why are you interfering with me…?
• As a statement. For example:
We certainly do not have anything in common with one another…! -or-
Do not trouble me…! -or-
Leave me alone…! (NET Bible)
In some languages you may have an idiom that expresses this meaning. See how you translated the similar expression “What do You want with us…?” at 4:34a.
Son of the Most High God: The Bible uses the title Son to express the fact that Jesus has the same nature as God, and that he comes from God. See how you translated the expressions “the Son of the Most High” at 1:32b, “the Most High” in 1:35b, and “the Son of God” in 4:3a and 4:41b.
the Most High God: The phrase the Most High God is a title for God that is used several times in the Old and New Testaments. It indicates that God is greater and more powerful than any other god, being, or power that exists. The title does not refer to literal height or size. In some languages there may be a special way to indicate that a phrase like this is a title. The Berean Standard Bible has done this by using capital letters. Other ways to translate this include:
son of the Greatest God -or-
son of God, the One who is more powerful than all other beings -or-
Son of God, the God who is so great that no one is great like him
8:28d
I beg You: The Greek verb that the Berean Standard Bible translates as I beg You introduces a strong request. In some languages it may be translated with a word that means “please.”
not to torture me: Though this phrase is grammatically a command, it functions as a request or plea. Use the form in your language that is most natural for a plea. In this context, the word torture means “to punish with suffering and pain.” Some other ways to translate this are:
Do not punish me! -or-
Do not torment me! -or-
Do not cause me to suffer!
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