save

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The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”

Other translations include:

  • San Blas Kuna: “help the heart”
  • Laka: “take by the hand” in the meaning of “rescue” or “deliver”
  • Huautla Mazatec: “lift out on behalf of”
  • Anuak: “have life because of”
  • Central Mazahua: “be healed in the heart”
  • Baoulé: “save one’s head”
  • Guerrero Amuzgo: “come out well”
  • Northwestern Dinka: “be helped as to his breath” (or “life”) (source for all above: Bratcher / Nida),
  • Matumbi: “rescue (from danger)” (source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Noongar: barrang-ngandabat or “hold life” (source: Warda-Kwabba Luke-Ang)
  • South Bolivian Quechua: “make to escape”
  • Highland Puebla Nahuatl: “cause people to come out with the aid of the hand” (source for this and one above: Nida 1947, p. 222)
  • Bariai: “retrieve one back” (source: Bariai Back Translation)

See also salvation and save (Japanese honorifics).

inclusive vs. exclusive pronoun (Ps 118:25)

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, the Jarai and the Adamawa Fulfulde translations both use the exclusive pronoun, excluding the Lord.

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed.

Like many languages (but unlike Greek or Hebrew or modern 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.

In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.

Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”

In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.

Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking.” (Source Philip Noss)

In the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”

In Dutch, Afrikaans, Gronings, and Western Frisian translations, God is always addressed with the formal pronoun.

See also formal pronoun: disciples addressing Jesus, female second person singular pronoun in Psalms.

complete verse (Psalm 118:25)

Following are a number of back-translations as well as a sample translation for translators of Psalm 118:25:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “You Jehovah, save us;
    Jehovah, make us victorious.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “O LORD, save us,
    O LORD, cause us to succeed.” (Source: Newari Back Translation)
  • Hiligaynon:
    “LORD, [you (sing.)] continue to-save us (excl.).
    Give us (excl.) victory in what we (excl.) are-doing.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “LORD, you help us.
    LORD you make us to live well.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Ee BWANA, tunakusihi tuokoe!
    Ee BWANA, tunasihi kwako utupe ushindi.” (Source: Nyakyusa Back Translation)
  • English:
    “Yahweh, we plead with you to keep rescuing us from our enemies.
    Yahweh, please help us accomplish/ do well what we want to do.” (Source: Translation for Translators)

Psalm 118 into Kabiyè

Following is a translation of Psalm 118 into dance and song in Kabiyè by Groupe Leleŋ. The video is followed by an English back-translation as well as the original Kabiyè text and a French back-translations. The leader (call) part is in standard type, the ensemble (response) is italicized.

His mercy endures forever! (2 times)
My dear ones,
His mercy endures forever! (2 times)
I say that
His mercy endures forever! (4 times)
Where are the Jews? His mercy endures forever!
Praise the Eternal, His mercy endures forever!
Where are Aaron’s sons? His mercy endures forever!
Where are the Kabiye people? His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)
The Eternal is with me, His mercy endures forever!
I am not afraid, His mercy endures forever!
The enemy can do nothing against me, His mercy endures forever!
The Eternal is my strength, His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)
Enemies have surrounded me, His mercy endures forever!
In the name of the Eternal, His mercy endures forever!
I cut them to pieces, His mercy endures forever!
The Eternal is the victor, His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)
Yuguyi, yuguyi, yuguyi, yuguyi, … [shouts of joy]
His mercy endures forever! (4 times)
The enemy cannot push me, His mercy endures forever!
Shouts of joy go up, His mercy endures forever!
From the houses of the righteous, His mercy endures forever!
The Eternal is the victor, His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)
He saved me from death, His mercy endures forever!
Open the doors for me, His mercy endures forever!
That I may enter and praise him, His mercy endures forever!
Let us bow down before him, His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)
Yuguyi, yuguyi, yuguyi, yuguyi, … [shouts of joy]
His mercy endures forever! (4 times)
Praise the Eternal, His mercy endures forever!
Praise be to the mighty God, His mercy endures forever!
Praise be to God, the victor, His mercy endures forever!
Let us rejoice, His mercy endures forever!
My dear ones
His mercy endures forever! (4 times)

Click or tap here to see the the text in French back-translation

Sa miséricorde dure à toujours! (2 fois)
Mes chers,
Sa miséricorde dure à toujours! (2 fois)
Je dis que
Sa miséricorde dure à toujours! (4 fois)
Où sont les juifs? Sa miséricorde dure à toujours!
Louez l’Eternel, Sa miséricorde dure à toujours!
Où sont les fils d’Aaron? Sa miséricorde dure à toujours!
Où est le peuple kabɩyɛ? Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)
L’Eternel est avec moi, Sa miséricorde dure à toujours!
Je n’ai pas peur, Sa miséricorde dure à toujours!
L’ennemi ne peut rien contre moi, Sa miséricorde dure à toujours!
L’Eternel est ma force, Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)
Les ennemis m’ont environné, Sa miséricorde dure à toujours!
Au nom de l’Eternel, Sa miséricorde dure à toujours!
Je les ai taillé en pièce, Sa miséricorde dure à toujours!
L’Eternel est le vainqueur, Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)
Yuguyi, yuguyi, yuguyi, yuguyi, … [cris d’allégresse]
Sa miséricorde dure à toujours! (4 fois)
L’ennemi ne peut pas me pousser, Sa miséricorde dure à toujours!
Les cris de joie montent, Sa miséricorde dure à toujours!
Des maisons des justes, Sa miséricorde dure à toujours!
L’Eternel est le vainqueur, Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)
Il m’a sauvé de la mort, Sa miséricorde dure à toujours!
Ouvrez-moi les portes, Sa miséricorde dure à toujours!
Afin que j’entre le louer, Sa miséricorde dure à toujours!
Prosternons-nous devant lui, Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)
Yuguyi, yuguyi, yuguyi, yuguyi, … [cris d’allégresse]
Sa miséricorde dure à toujours! (4 fois)
Louer l’Eternel, Sa miséricorde dure à toujours!
Que le Dieu puissant soit loué, Sa miséricorde dure à toujours!
Que Dieu, le vainqueur soit loué, Sa miséricorde dure à toujours!
Réjouissons-nous, Sa miséricorde dure à toujours!
Mes chers
Sa miséricorde dure à toujours! (4 fois)

Click or tap here to see the the text in Kabiyè

E-ɖeulabʋ fɛyɩ tɩnaɣ. (2 fois)
Taŋwaa mɩ,
E-ɖeulabʋ fɛyɩ tɩnaɣ. (2 fois)
Mɔntɔŋ se
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Yuuda nɩ́ma wɛ le? e-ɖeulabʋ fɛyɩ tɩnaɣ!
Ɛ́sa Mɛwɛtam, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Aarɔɔnɩ sɛyɩnaa wɛ le? e-ɖeulabʋ fɛyɩ tɩnaɣ!
Kabɩyɛ samaɣ wɛ le? e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Mɛwɛtam wɛ mɔ-yɔɔ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Sɔndʋ ɛɛkpaɣ-m see, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Koyindu ɛɛpɩzɩ-m see, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mɛwɛtam lɛ mon-ɖoŋ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Koyindinaa pama mɔ-yɔɔ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mɛwɛtam ɖoŋ taa lɛ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mɔyɔka pa-taŋa, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mɛwɛtam lɛ waɖʋ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Yuguyi, yuguyi, yuguyi, yuguyi, …
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Koyindu eetuzuu-m see, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Laŋhʋlʋmɩyɛ kubusɩ kpaɣ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Kʋtʋʋzaa ɖɛsɩ taa se, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mɛwɛtam lɛ waɖʋ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Ɛlɩza-m sɩm nɔɔ taa lɛ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Ɛ́tʋlɩ-m nɔnɔsɩ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Mansʋʋ mansa Ɛsɔ se, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Ɖiluŋ ɛ-tɛɛ se, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Yuguyi, yuguyi, yuguyi, yuguyi, …
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)
Pasa Mɛwɛtam, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Pasa ɖoŋ tʋ Ɛsɔ, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Pasa waɖʋ Ɛsɔ se, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Ɖɩmayɩ amaya, e-ɖeulabʋ fɛyɩ tɩnaɣ!
Taŋwaa mɩ
e-ɖeulabʋ fɛyɩ tɩnaɣ! (4 fois)

Kabiye transcription and translation to French was completed by Mawèdong Amana, checking of Kabiye orthography and French translation was done by Kpatcha Hemou and Essokilina Tchamie, English translation by Sarah Jane Capper. Groupe Leleŋ members: Mawèdong Amana, Amen Kantchiliba, Joeline Awi, Essokélinam Komla Pakou, Matchapatcholo Soki.

The artists in these videos composed these songs by studying Psalms 6, 150 and 118 as well as Kabiye music and dance styles. They participated in a two-week workshop organized by SIL Togo-Benin in Kara, Togo in partnership with the master’s thesis research of Sarah Jane Capper for Dallas International University; the Association pour la Promotion des Saintes-Écritures en Kabiye (APSEK); and Scriptura.

Songs © APSEK 2024. CC BY-NC-ND

Japanese benefactives (-sete)

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-kao (御顔) or “face (of God)” in the referenced verses.

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

Japanese benefactives (sukutte)

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, sukutte (救って) or “save/deliver” 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )