The Greek that is translated as “your Father” in English (when Jesus refers to the God as the Father of his followers) is rendered as “our Father” in Tzotzil “so as to not exclude Jesus.” (Source: Marin Cowan in Notes on Translation with Drill, p. 169ff.)
Following are a number of back-translations of Matthew 6:4:
Uma: “It is better that not one person know of our (incl.) deed. Only our (incl.) Father in heaven knows. He sees our (incl.) character that others do not know, and he will reward us (incl.).” (Source: Uma Back Translation)
Yakan: “so that your giving is not known. Your Father in heaven knows what you do even if it is hidden and he will reward you.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Don’t let people know about your giving help to the poor, and our Father who is in heaven, he alone will see it and he also will be the one to reward you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “so that no one will know. And our Father who sees what you do that is not known will be the one to reward you.'” (Source: Kankanaey Back Translation)
Tagbanwa: “so that this giving of yours is really secret/hidden. For it’s certain that you will be rewarded by your Father who is in heaven, who can see even this secret doing of yours.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When you give help, do it secretly. Your Father who is in heaven sees what you do, it is he who will pay you.” (Source: Tenango Otomi Back Translation)
The Greek that is translated with the capitalized “Father” in English when referring to God is translated in Highland Totonac with the regular word for (biological) father to which a suffix is added to indicate respect. The same also is used for “Lord” when referring to Jesus. (Source: Hermann Aschmann in The Bible Translator 1950, p. 171ff. )
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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. In the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017, God the Father is addressed with mi-chichi (御父). This form has the “divine” honorific prefix mi– preceding the archaic honorific form chichi for “father.”
If, however, Jesus addresses his Father, he is using chichi-o (父を) which is also highly respectful but does not have the “divine” honorific. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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, mukuite (報いて) or “reward/requite” 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).”
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, miteo-rare-ru (見ておられる) or “looking” is used.
So that your alms may be in secret, as Revised Standard Version indicates, is a continuation of the sentence begun in verse 3. Good News Translation begins a new sentence: “Then it will be a private matter.” Die Bibel im heutigen Deutsch does not render this clause expressly in verse 4. However, the meaning is carried by the inclusion of “so inconspicuously that” in verse 3: “When you help someone, do it so inconspicuously that not even your best friend will know of it. Your Father, who sees even the most secret things, will reward you.”
The meaning of in secret (Good News Translation “a private matter”) is not altogether clear. It may refer to deeds that are known only to God and to the person who does them. Or it may refer to deeds that are done so naturally, without conscious effort, that only God knows them, since even the doer himself is unaware. The term apparently is repeated intentionally in verse 6, perhaps for emphasis, and the translator should take the expression there into account.
Translators will do well to work on verses 3 and 4 together so that the translation flows naturally. Some will construct verse 3 in such a way that the first phrase of verse 4, so that your alms may be in secret, does not need to be rendered explicitly. This is what Die Bibel im heutigen Deutsch, cited above, has done. Those languages that do express the phrase explicitly can follow Good News Translation or use a phrase like “then no one else will know about what you have given,” “then the fact that you gave will be a secret,” or “your giving won’t be something people know about.”
Father, as in 5.48, is God.
For comments on reward, see 5.12.
Although the text does not explicitly state when your Father … will reward you, it is best understood as a reference to the final judgment. Here again King James Version includes the word “openly” after will reward you; this inclusion, however, has no basis in the best Greek manuscripts.
Translators can express the last part of the verse in various ways: “And God your Father, who sees what you do in private, will give you a reward,” “God your Father sees these secret things and he will reward you,” or “It is God your Father who will reward you for the things you do in private.”
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
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