Japanese benefactives (hanatte)

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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 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, hanatte (放って) or “release” 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. )

Honorary "rare" construct denoting God ("sitting")

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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 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, zashiteo-rare-ru (座しておられる) or “sitting” is used.

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

Honorary "are" construct denoting God ("lead/guide")

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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 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, michibik-are-ru (導かれる) or “lead/guide” is used.

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

Translation commentary on Psalm 80:1 - 80:2

The psalmist appeals to God, the Shepherd of Israel, to listen to his people. In verse 1b Joseph is synonymous with Israel in verse 1a as a designation of the people of Israel. But since two of the northern tribes are named in verse 2, perhaps Joseph here stands specifically for the northern tribes (Joseph was the father of Ephraim and Manasseh; see discussion at 78.71). Good News Translation does not formally represent Joseph in verse 1b, since it means simply “people of Israel,” and few readers will know that; if the text says only Joseph, they will probably think of the person, not the tribe.

In languages in which the figure of the shepherd is understandable, it will often be necessary to recast the opening of verse 1 to say, for example, “Shepherd of the people of Israel, listen to us.” If the shepherd image is not fully meaningful, the translator may say, for example, “you who take care of the people of Israel….” Line b, if it is to be kept as a parallel line, may require using a different verb, particularly if the object of the verb is the same as in line a. In some cases the two lines may best be reduced to one; for example, “Listen to us, you who lead the people of Israel” or “You who lead the people of Israel like a flock, listen to us.” It is possible to retain the name Joseph as follows: “Listen to us, O Shepherd of Israel, you who lead the descendants of Joseph like a flock.”

For the cherubim see the description in 18.10. Here they denote the Covenant Box, which was regarded as the earthly throne of God. If the word cherubim is transliterated, it will be essential to provide the reader with a note or a reference to the earlier verse where the note may be found. Most attempts at rendering this word by means of a descriptive phrase result in confusing the reader, due to the very large number of winged creatures he already knows.

The psalmist asks God to shine forth, that is, to “reveal” his power and might by coming to save his people.

Ephraim and Manasseh were the two most important northern tribes; Benjamin, a southern tribe, was often associated with them. It is to be remembered that Joseph (the father of Ephraim and Manasseh) and Benjamin were the two sons of Rachel. In translation it is advisable to provide the reader with a note explaining these three tribes, particularly if Joseph is kept in verse 1. Without a note it may not be clear in what way the prayer is directed toward the saving of the three tribes and at the same time save us. This problem may also be handled within the text by saying, for example, “reveal yourself to our people of the tribes of….”

Stir up thy might (Good News Translation “Show us your strength”) translates “Rouse your power” (see Dahood), which is practically equivalent to the plea in 44.23 for the Lord to wake up, to rouse himself. It seems to the people of Israel that Yahweh has been inactive, and so they ask him to take action on their behalf. The final save us means to free the people from their enemies (as in verses 3, 7, 19).

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 .