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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. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-sukui (御救い) or “salvation (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Following are a number of back-translations as well as a sample translation for translators of Psalm 21:5:
Chichewa Contempary Chichewa translation, 2002/2016:
“Through the victories that you gave, his glory is great;
You have bestowed on him glory and kingdom.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“Your victory has become a great honor for them.
You have given them name and honor.” (Source: Newari Back Translation)
Hiligaynon:
“Because of your (sing.) causing- him -to-win he has-become famous and very honorable.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“Because of your help, others say he is a very great king. Surely you have allowed others to praise his name. And you have allowed him to have great authority/power at this time.” (Source: Bru Back Translation)
Laarim:
“His glory is great, because of the victory which you gave him,
you gave him glory and authority.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Utukufu wake ni mkuu kwa sababu umempa ushindi.
Umemheshimu, umempa utukufu.” (Source: Nyakyusa Back Translation)
English:
“I am/He is greatly honored because you have helped me/him to defeat my/his enemies;
you have made me/him famous.” (Source: Translation for Translators)
Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.
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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 Translator2002, 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 Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.
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 are (され) 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, ok-are-ru (置かれる) or “place” is used.
Yahweh has given the king glory (honor, fame; see 3.3; 7.5), splendor (fame, majesty; see 8.1 the “majesty” of Yahweh’s name), and majesty (dignity, splendor; see 8.5), three attributes of a powerful and prosperous king. The king of Israel has these qualities because Yahweh has given him victory over the enemy (see New International Version “the victories you gave”). Thy help in line a means the same as it does in verse 1a.
In languages which show a strong preference for placing the reason clause before the consequence, it will be necessary in verse 5a to reverse the Good News Translation and Revised Standard Version clause order; for example, “because you have helped him his glory is great.” In many languages it is not natural to possess an abstract such as glory, since this is something others attribute to a person or recognize in a ruler. Therefore it is sometimes necessary to say, for example, “Because you help him the people say that he is great” or “Because of your help they say he is a big chief.”
It should be noticed that in line bRevised Standard Version has the present tense; the Good News Translation past tense is preferred. Majesty is not used in some languages as an object to be given to someone. It is more common for it to be treated as a quality of an object; for example, “you have made him a great king” or “you have given him great power to rule the people.”
Yea in verse 6a is Revised Standard Version‘s way of representing a Hebrew particle that shows emphasis, but which here may not have that much force. New International Version has “Surely,” and New English Bible “for”; most translations do not represent it formally.
Thou dost make him most blessed for ever (that is, “You are always blessing him”) means that God blesses the king. Some (see New American Bible, Traduction œcuménique de la Bible) take the words to mean “You make him a blessing,” that is, for his people (see Weiser, Anderson). It seems better to follow the interpretation of Revised Standard Version and Good News Translation.
Make him most blessed cannot in some languages be expressed as a possessed object, as in Good News Translation “Your blessings are with him.” One must often speak of “good things” or “good gifts.” Therefore “Your blessings” must often be rendered, for example, “you give him good gifts forever” or “you give him good things forever.” If the alternative interpretation is followed, it may be necessary to say, for example, “you cause him to give good things to his people.”
The thought in verse 6b is the same as found in 16.11b. As God’s “son” (see 2.7) the king enjoyed the presence of God with him, and this brought him great joy. The Hebrew is emphatic and somewhat redundant; this emphasis may be expressed by “make him extremely glad.” In some languages a noun such as presence cannot perform an event such as make him glad. Therefore it is often necessary to recast this type of expression to say “because you are with him he is joyful” or “he is happy because you are near him.”
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 .
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