Honorary "rare" construct denoting God (“divide”)

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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, wake-rare-ru (分けられる) or “divide” is used.

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

Honorary "rare" construct denoting God (“together with”)

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 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, tomo ni o-rare-ru (ともにおられる) or “together with” is used.

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

Translation commentary on 2 Samuel 14:17

The expressions your handmaid and my lord the king will be better translated as pronouns as above. The word mentioned here refers to the commitment given by David in verse 8 or possibly in verse 10. In any case the woman expected to be at ease because of what she hoped the king would promise. This verse also contains the particle of entreaty seen in verses 2, 11, 12, and 15. While it is left untranslated in Revised Standard Version, it may be acceptable in some languages to include something similar at this point.

The word of my lord the king will set me at rest: literally “please may the word of my lord the king be for rest.” The noun translated rest often refers to a resting place, but here it means emotional or mental rest. Revised English Bible says “I thought too that the words of my lord the king would be a comfort to me.”

And as in verse 15, the quotation within the larger quotation should probably be made indirect.

Like the angel of God: see the comments on this term in 1 Sam 29.9. Though the Hebrew refers to “the angel,” it may be that the reference is not to a particular angel but rather to the class or category of beings called angels. For this reason it may be better to translate “an angel of God” (Goldman and Contemporary English Version). Either interpretation is possible.

To discern good and evil: the root meaning of the verb used here is “to hear,” but in this context it carries the idea of “understanding” (New Jerusalem Bible, New Jewish Publication Society’s Tanakh), making distinctions, or knowing the difference between good and evil. New Century Version has “you know what is good and what is bad.”

Your God: a literal rendering of these words in some languages will give the clear impression that the woman rejected the God worshiped by King David. If this is the case, these words may have to be translated “our God.” There is every indication that the woman of Tekoa was a part of the community of faith that honored Yahweh, the God of Israel. She may have said your God to emphasize David’s relation to the God by whom he had sworn the oath in verse 11.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .