The Greek that is translated with “moved with compassion (or: pity)” in English is translated as “to see someone with sorrow” in Piro, “to suffer with someone” in Huastec, or “one’s mind to be as it were out of one” in Balinese (source: Bratcher / Nida).
The term “compassion” is translated as “cries in the soul” in Shilluk (source: Nida, 1952, p. 132), “has a good stomach” (=”sympathetic”) in Aari (source: Loren Bliese), “has a big liver” in Una (source: Kroneman 2004, p. 471), or “crying in one’s stomach” in Q’anjob’al (source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. ). In Mairasi it is translated with an emphasized term that is used for “love”: “desiring one’s face so much” (source: Enggavoter 2004) and in Chitonga with kumyongwa or “to have the intestines twisting in compassion/sorrow for someone” (source: Wendland 1987, p. 128f.).
See also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
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.
In these verses, the concept of “able to do” is translated in the Shinkaiyaku Bible as o-deki (おでき), combining “able to do” (deki) with the respectful prefix o-.
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 “help” is translated in the Shinkaiyaku Bible as o-tasuke (お助け), combining “help” (tasuke) with the respectful prefix o-.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the exclusive form (excluding Jesus).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
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, the crowd (or individuals within the crowd) addresses Jesus with the formal pronoun, expressing respect.
Following are a number of back-translations of Mark 9:22:
Uma: “Many times the evil-spirit has made him fall in the fire or in the water, wanting to kill him. If possible, Teacher, have mercy and help us (excl.) please!'” (Source: Uma Back Translation)
Yakan: “And often the demon has thrown him into the fire and into water in order to kill him. If you can do it, andý’ (exclamation of concern or pity) Sir, have pity on us (excl.) and help us (excl.).'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “For the demon is constantly making him jump in the fire and the water to kill him. Therefore if there is anything you can do, pity us, and take away from him that sickness.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Many times the evil-spirit has-made-him-fall-into-the-fire and made-him-fill-into-the-water to kill him koma. Please have-pity so that you (sing.) will help us (excl.) if you (sing.) are-able.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘He really is never left by this one possessing him. Often/always he throws himself into the fire, makes himself fall into water/river. This child really comes so close to death. But if there is indeed something you (sing.) can do, pity us and help.'” (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 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, otasuke (お助け) or “help” 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).”
