formal 2nd person plural pronoun (Japanese)

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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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

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

Translation commentary on Romans 7:4

Verse 4 is transitional; here Paul begins to apply the meaning of the illustration from marriage. A number of ways may be used to translate the particle with which Paul introduces this verse: that is the way it is (Good News Translation); “that is why” (Jerusalem Bible); “in the same way” (New American Bible), etc.

Once again Paul uses a specific address, my brothers, making this verse emphatic in its argument. The pronoun you, which appears four times in this verse, must be taken as a reference to all of Paul’s readers and not to the Gentiles alone. For that reason the pronoun we in the latter part of the verse should be inclusive in those languages which distinguish between the inclusive and exclusive forms.

That is the way it is with you may be translated as “this also applies to you” or “you are also involved the same way.”

In you also have died, Paul employs an unusual form of the verb “to die,” a passive form, but all translations take it in the same sense as the Good News Translation. In Greek the verb rendered have died is an aorist tense, and expresses action at some definite time in the past, perhaps a reference to the baptismal experience of the believers. You also have died may, however, require a change from metaphor to simile—for example, “it is just as though you had died” or “you also have seemingly died.”

Paul’s use of the word Law in this verse is ambiguous, though the Good News Translation (also Jerusalem Bible, An American Translation*, Moffatt) takes it to mean the Jewish Law. Paul’s analogy in this passage is not perfect; but his main concern is to emphasize the contrasts between death and new life, and this is the point at which his argument must be understood. He has compared the believer to a married woman; when her husband dies she is free to marry another man. The Christian is released from the Law (though the Law does not die), and this release from the Law is made possible by the death of Christ and by the death of the believer in connection with Christ’s death. As death opens up the possibility for the married woman to have a new relationship in life, so the death of Christ makes a new relationship possible for the believer.

As far as the Law is concerned may be rather differently expressed in some languages—for example, “if you think about the Law,” “if you consider the Law,” or even “if you are talking about the Law.”

The phrase translated because you are a part of the body of Christ (literally “by means of the body of Christ”) is difficult. Some understand body in the sense of the church, which is elsewhere spoken of as the body of Christ (see 12.5; 1 Corinthians 12.27), while others take it as a reference to the death of Christ (see 6.6). Apparently the Good News Translation follows the first of these possibilities (so also the New English Bible “by becoming identified with the body of Christ”). If the second of these possibilities is followed, then this passage might be rendered: “by the death of Christ you also have died as far as the Law is concerned.”

In the same way that Christ’s death freed the believer from the Law, so his resurrection makes possible a new relationship: and now you belong to him who was raised from death in order that we might be useful in the service of God. The understood agent of the passive voice (was raised from death) is God, that is, “God raised him from death.”

That we might be useful in the service of God is literally “that we might bear fruit for God” (so most translations). Of all the translations normally cited in this volume, only the Good News Translation and the Jerusalem Bible (“to make us productive for God”) have made the meaning of the metaphor explicit. The metaphor may have the specific meaning of “bringing others to God,” but in the present context the emphasis seems to be more general, that is, simply living a life that is useful to God. In some languages, useful in the service of God may be expressed as “doing good for God’s sake” or “doing good as a way of serving God.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

SIL Translator’s Notes on Romans 7:4

Paragraph 7:4–6

7:4a

Therefore: There are two ways to interpret the Greek word that the Berean Standard Bible translates as Therefore :

(1) It means therefore here. For example:

So (New International Version)

(Berean Standard Bible, New International Version, New American Standard Bible, King James Version, New Living Translation (2004), NET Bible, Revised English Bible)

(2) It means in the same way here. For example:

Likewise (Revised Standard Version)

(Revised Standard Version, Good News Translation, New Jerusalem Bible, English Standard Version, Contemporary English Version, New American Bible, Revised Edition, God’s Word, New Century Version)

It is recommended that you follow interpretation (1), because in 7:4–6 Paul gave his conclusion about dying to the Laws of Moses based on the analogy of the law of the husband (7:2–3).

brothers: Here the word brothers refers to believers in Jesus, both men and women. The word indicates a close relationship because all believers are considered spiritual children of God. See how you translated this word in 7:1.

you also died to the law: The phrase died to is a figure of speech that indicates that the law no longer has any power over us. Some languages must change this metaphor into a simile. For example:

you have become as a dead person to the law
-or-
you became as if dead to the Laws ⌊of Moses⌋

See how you translated the words died to in 6:2.

you also died: The Greek word that the Berean Standard Bible translates as died is literally “were caused to die.” It implies that God caused believers to be like dead people to the law. They are only to follow Jesus and the Holy Spirit. So Paul used the metaphor of death to make that clear. Here are other ways to translate this clause:

you also were put to death (New American Bible, Revised Edition)
-or-

⌊God⌋ made you ⌊as if⌋ dead

you: Here the word you is emphatic in the Greek. Here are other ways to translate this word:

as for you
-or-
you yourselves

also: Here this word indicates that Paul said something more about the believers, probably connected to what he said in 7:1.

to the law: Here the word law probably refers to the law of Moses. For example:

to the power of the Law (Contemporary English Version)
-or-
to the Laws ⌊of Moses⌋

7:4b

through the body of Christ: Here the phrase the body of Christ refers to Jesus dying on the cross. The word through indicates that Jesus dying on the cross enabled God to cause us to be dead to the law (7:4a). Here are other ways to translate this phrase:

because when Christ died in our place, it’s as if we also died
-or-
because of your being included/joined in dying in Cristo’s death

The phrase the body of Christ does not refer figuratively to believers being members of his body (as in 12:4–5 and other verses in the NT) here.

7:4c

that you might belong to another: This is a purpose clause. In this case believers already belong to another. In some languages a fulfilled purpose clause must be translated as a result clause. For example:

and so you belong to another

belong to another: The same Greek phrase here is translated as “joined to another” (Berean Standard Bible) in 7:3a and “marries” in 7:3d. But it means “be to/for another” here and implies a close relationship. It does not imply marriage here as it did in 7:3. Do not translate it as “join to” or “marry” here.

another: Here this word refers to someone other than (the power of) sin (chapter 6). It does not refer to someone other than Jesus (7:4b). In fact, 7:4d makes it clear that believers belong to Jesus.

In some languages a literal translation would indicate the wrong meaning. If that is true in your language, explain the proper meaning in your translation. For example:

another, ⌊someone other than the power of sin⌋

7:4d

to Him who was raised from the dead: This phrase explains who the other person (“another”) in 7:4c is. This describes Jesus. Believers belong to him. Here are other ways to translate this phrase:

and that person/one has been raised from the dead
-or-
who is ⌊Jesus⌋, who has risen from death

If you explain the word Him as Jesus, some languages need to translate the clause who was raised from the dead without the word who for the correct meaning. For example:

who is ⌊Jesus⌋, the one has risen from death
-or-
who is ⌊Jesus⌋, the person ⌊God⌋ raised from death

who was raised from the dead: This clause is passive. Some languages must use an active clause. For example:

whom ⌊God⌋ raised from the dead

raised from the dead: This phrase refers to God making Jesus alive again after he died and was put in the tomb. Here are other ways to translate this phrase:

raised…from death (Good News Translation)
-or-
brought…back to life (God’s Word)

See how you translated this phrase in 4:24 or 6:9.

7:4e

in order that we might bear fruit to God: This phrase connects to “belong to another” (7:4c), not “raised from the dead” (7:4d). The purpose of us belonging to Jesus is to bear fruit to God. In some languages the correct connection must be explained in the translation. For example:

⌊and you
(plur.) and I belong to him⌋ in order that we might bear fruit to God

we might bear fruit to God: The phrase bear fruit is a metaphor that means “doing good deeds that produce good results.” These good results benefit God or his kingdom. In some languages a literal translation would not have the correct meaning. If that is true in your language, you may want to:

• Use a simile. For example:

⌊be like plants that⌋ produce fruit for God

• Make the meaning more explicit. For example:

we might produce good results that honor God

• Translate without the figure of speech. For example:

we might serve God
-or-
we can do the work of God
-or-
we will now live righteous lives to the glory of God

we: Paul changed from “you (plur.) ” to we. He now includes himself with the believers about bearing fruit for God. See the example above.

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Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
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Commentaire sur la traduction de la lettre aux Romains 7.4

Après avoir donné l’exemple du mariage, Paul passe maintenant à l’application de cette image dans la vie du chrétien. Il commence par la conjonction ὥστε hôste que la Traduction œcuménique de la Bible semble combiner avec « vous aussi » en disant Vous de même. D’autres versions proposent des conjonctions fortes : « Par conséquent » (Nouvelle Bible Segond) ou « Ainsi » (Bible de Jérusalem). Paul utilise la conjonction pour arrêter son discours et se tourner vers ses auditeurs-lecteurs pour une application pratique. Les traducteurs devront trouver la transition qui convient dans leur langue.

Vous de même, mes frères est la traduction du texte qui dit litt. « De sorte que, mes frères, vous aussi… ». Pour frères, voir Rom 1.13. La Parole de Vie est très explicite en disant « Pour vous, mes frères et mes sœurs, c’est la même chose ». Le pronom vous renvoie à tous les lecteurs de la lettre, chrétiens d’origine juive ou non. Le vocatif mes frères insiste sur le lien qui existe entre eux et les interpelle.

vous avez été mis à mort à l’égard de la loi est litt. « vous êtes devenus morts à la loi ». En grec, il s’agit d’une forme passive inhabituelle du verbe « mourir ». Plusieurs versions la rendent simplement par « vous êtes morts » (Bible en français courant, Segond Révisée, La Bible du Semeur). Ce verbe est à l’aoriste en grec, se rapportant alors à ce qui est arrivé autrefois à un moment précis. Il faudra parfois remplacer la métaphore vous avez été mis à mort par une comparaison, par exemple « c’est comme si vous étiez morts » ou « vous aussi êtes morts, apparemment », mais ceci diminue la force de cette affirmation.

Pour à l’égard de la loi, voir Rom 7.1. Plusieurs versions y voient « la loi de Moïse », parfois avec majuscule, « Loi » (La Bible du Semeur, Bible de Jérusalem, Osty-Trinquet). Il semble qu’il y ait un jeu de mots dans ce passage, car la loi gouvernant le mariage n’est peut-être pas identique à la loi dont il est question ici. Il est vrai que l’analogie présentée par Paul dans ce passage n’est pas parfaite à cet égard. Mais ce qui importe pour lui est de souligner le contraste entre la mort et la vie nouvelle, et c’est dans ce sens que son argumentation doit être comprise. Il a comparé la situation du croyant à celle d’une femme mariée qui, lorsque son mari est mort, est libre d’épouser un autre homme. De la même façon, le chrétien est libre à l’égard de la loi, ce qui a été rendu possible par la mort du Christ à laquelle les croyants ont été associés (vous avez été mis à mort). De même que la mort de son mari ouvre la possibilité pour une femme de nouer une nouvelle relation dans sa vie, de même la mort du Christ ouvre une nouvelle perspective de vie pour les croyants.

L’expression par le corps du Christ soulève de nombreuses difficultés. Ailleurs le corps du Christ renvoie à la communauté chrétienne (voir Rom 12.5) ou à l’Église (1 Cor 12.27 ; Éph 1.23). Mais plusieurs pensent qu’il s’agit ici d’une référence à la mort du Christ (voir Rom 6.6). La Bible en français courant (« en étant unis au corps du Christ ») et la Good News Bible (« parce que vous êtes une partie du corps du Christ ») semblent opter pour la première interprétation, et d’autres versions, pour la deuxième : « au moyen du corps du Christ » (Nouvelle Bible Segond). Certaines versions rendent l’idée très explicite : « par la mort du Christ » (La Bible du Semeur), « Vous êtes unis au Christ mort pour nous sur la croix » (Parole de Vie), « parce que vous avez été unis au Christ en sa mort » (Parola del Signore). Dans ce contexte, cette seconde possibilité semble la plus probable. Leenhardt (p. 103) dit en effet « En le faisant mourir avec soi, le Christ a donc fait mourir le croyant à la loi ». Comme le chrétien est mort au péché, il est aussi mort à la Loi. Certains iront jusqu’à dire « par la mort du Christ vous êtes également morts en ce qui concerne la loi ».

pour appartenir à un autre, le Ressuscité d’entre les morts : Paul continue avec l’image du mariage. Si les chrétiens sont morts à la loi, ils sont libres de se lier à un autre « mari » qui est le Christ. Paul appuie sa comparaison, puis il précise son idée en identifiant l’autre comme le Ressuscité. La Bible en français courant est très clair à ce sujet : « Ainsi vous appartenez maintenant à un autre, c’est-à-dire à celui qui a été ramené d’entre les morts ». L’agent du passif « celui qui est ressuscité des morts » (La Bible du Semeur) ou « celui qui a été ramené d’entre les morts » (Bible en français courant) est Dieu, d’où à l’actif « celui que Dieu a ressuscité des morts / a ramené d’entre les morts ». Notez que la Traduction œcuménique de la Bible met une lettre majuscule au Ressuscité, mais ceci n’est pas nécessaire.

pour appartenir à un autre : voir Rom 7.3.

afin que nous portions des fruits pour Dieu est une traduction assez proche du grec, qui commence par la conjonction ἵνα hina « pour que ». Paul revient à l’image des fruits. Voir Rom 1.13 ; Rom 6.21. Il serait bon, si possible, de garder le même langage figuré, sinon, on pourrait dire « afin que nous produisions ce qui est agréable à Dieu » (Bible en français courant), « Et ainsi, nous pouvons servir Dieu utilement » (Parole de Vie), « afin que nous soyons utiles au service de Dieu » (Good News Bible). Il s’agit en effet d’une métaphore filée, car nous voyons le parallèle entre « des fruits pour Dieu » dans ce verset et « des fruits pour la mort » au verset suivant.

Source: Margot, Jean-Claude & Zogbo, Lynell. La lettre aux Romains – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.