Japanese benefactives (kīte)

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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, kīte (聞いて) or “listen” 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 "are" construct denoting God (“say”)

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, iw-are-ru (言われる) or “say” is used.

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

Translation commentary on 2 Chronicles 20:15

And he said: The pronoun he refers to Jahaziel. In some languages it may be necessary to replace this pronoun with the proper name (so Good News Translation, Nouvelle version Segond révisée, Nouvelle Bible Segond, Nueva Versión Internacional).

The verb Hearken is somewhat archaic in English, so New Revised Standard Version says “Listen.” Revised English Bible also provides a good model with “Pay attention.”

All Judah and inhabitants of Jerusalem, and King Jehoshaphat: Some languages will reverse the order of these addressees for naturalness by placing King Jehoshaphat first. Good News Translation and Contemporary English Version do this by beginning with “Your Majesty.” Since Jerusalem was the capital of Judah, it may be better to render all Judah and inhabitants of Jerusalem as “all you the people of Judah, including those of you who live in Jerusalem.”

Thus says the LORD to you: See the comments on 1 Chr 17.4. According to the punctuation of Revised Standard Version and New Revised Standard Version, the word of the LORD continues through the middle of verse 17. However, other versions take it through the end of that verse (so New Jewish Publication Society’s Tanakh, La Bible Pléiade). Either way of understanding these verses is possible and acceptable.

Fear not and be not dismayed at this great multitude: The Hebrew here begins with a second person plural pronoun that gives a slight emphasis. It may be expressed by beginning with “As for you, fear not….” The Hebrew verbal expressions for Fear not and be not dismayed are similar in meaning; but the first one has to do with fear, while the second one involves discouragement and the tendency to give up hope (see the comments on 1 Chr 22.13). This great multitude may be rendered “this large army” (Good News Translation).

For the battle is not yours but God’s: This clause gives the reason for not being afraid or discouraged. It is because God will fight the battle for his people (compare Exo 14.13-14; 1 Sam 17.47). Contemporary English Version says “God will fight on your side!” Since God is speaking here, some languages will refer to him in the first person; for example, Parole de Vie says “The result of the battle does not depend on you, but on me, your God.”

The embedded quotation of the word of the LORD within the words of Jahaziel may be handled in different ways according to the receptor language; for example, either the main quotation or the embedded quotation may be expressed as indirect discourse. Two possible models for this verse are:

• Then Jahaziel told King Jehoshaphat and all the people of Judah and Jerusalem to listen carefully as he cited the word of the LORD: “Don’t be afraid! Do not be discouraged by this great army, for the battle is not yours, but God’s.

• Then Jahaziel said: “Your Majesty and all you people from Jerusalem and the rest of Judah, the LORD says that you don’t need to be afraid or let this powerful army discourage you. God himself will fight the battle for you.

If the first alternative is adopted, translators must be especially attentive to the translation of the following two verses since they are a continuation of the word of the LORD.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .