Following are a number of back-translations as well as a sample translation for translators of Psalm 18:24:
Chichewa Contempary Chichewa translation, 2002/2016:
“Jehovah has given me a reward according to my righteousness,
according to the purity of my hands before his eyes.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“Because [He] knows that I am one who has no guilt
and because I keep on doing good
the LORD also did good to me.” (Source: Newari Back Translation)
Hiligaynon:
“You (sing.) bless me because you (sing.) see that my life (is) righteous
and I have-not done/committed wrong/sin.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“So, because I do what is right, I receive what is appropriate from God. He already knows I am straight before his eyes.” (Source: Bru Back Translation)
Laarim:
“The LORD paid me, because I obeyed his command,
because he knew that, I am innocent.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“BWANA amenibariki kufuatana na unyofu wangu,
mbele yake sina na kadoa kokoote.” (Source: Nyakyusa Back Translation)
English:
“So he rewards me because I do what is right; he knows that I have not committed sins.” (Source: Translation for Translators)
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 ta (他) is written; where he is referred to as divine, especially after the ascension, the reverential ta (祂) is used.”
In that system one kind of pronoun is used for humans (male and female alike) and one 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 in the following way: “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 the closely related Indonesian and Malay. In both 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. ).
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 on- (御 or み) can be used, as in on-me (御目) or “eye (of God)” in the referenced verses.
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, kaerimite (顧みて) or “think/care” 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).”
In verse 22 ordinances and statutes are both synonyms of “the ways of the LORD” in verse 21; and the verbs in verse 22 were before me and not put away are also synonyms of “kept” and “not wickedly departed from” in verse 21.
The word translated ordinances is the word translated “judgment” in 7.6 (see comments); and statutes stands for a word which means a legal prescription, regulation, decree (see comments in 2.7 on “decree of Yahweh”). If the translator follows Good News Translation‘s “observed all his laws,” one must avoid the idea of merely looking at the laws without actually obeying them. In languages where it is not possible to render the synonyms ordinances and statutes as nouns, it is often possible to do so by verbs; for example, “I have obeyed everything he showed me to do” or “I have not refused anything he taught me to do.”
In verse 23 blameless translates the word meaning perfect (see “integrity” in 7.8); and the phrase before him may mean either in his presence or in his sight (that is, from his point of view); “in his sight” seems more probable. Good News Translation represents this meaning by “He knows that….” Blameless may often be rendered “no one can accuse me of doing wrong” or “I have done no evil things.”
Guilt is generally understood to refer to a person’s awareness of having done wrong and feeling bad about it. The Hebrew word is better represented by “evil” (New Jerusalem Bible), “sinning” (New Jerusalem Bible), “sin” (New International Version), or “doing wrong” (Good News Translation).
Verse 24 is practically a repetition of verse 20; recompensed translates the verb which appears also in verse 20b. As in verse 20, Good News Translation translates the verb as a continuous present (“rewards me”), while Revised Standard Version takes the verb to refer to past action (has recompensed me). Either is possible, but it seems advisable to follow Good News Translation here. The cleanness of my hands may sometimes be rendered idiomatically; for example, “because my heart is white” or “because my stomach is hollow.” As in verse 20, the translator should see if the intensification of line b is accomplished by placing the figure in the second line. If so, it may still be necessary to employ a different figure.
Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.