The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
Following are a number of back-translations as well as a sample translation for translators of Genesis 19:20:
Kankanaey: “So if it is possible, how-about-if that small town is where- we (excl.) ought to -go, because it is not too far-away. Please permit that that’s where- we (excl.) -will-go so-that nothing will happen to us (excl.). Because it-can-be-seen that it is a small town of-course.'” (Source: Kankanaey Back Translation)
Newari: “There is a city nearby here. That city is small. There it would be possible for me and my family to be saved. Please send me there.'” (Source: Newari Back Translation)
Hiligaynon: “Look-at that small town ahead? Probably I can-reach that for it is just near. Can- I -flee to that small town so-that I can-be-saved?'” (Source: Hiligaynon Back Translation)
English: “But listen to me. There is a town nearby. Let me run to that small town. Let me go there now. It is a small town, but our lives will be saved if we go there.'” (Source: Translation for Translators)
The Hebrew and Greek that is translated as “survive,” “escape,” “save,” or similar in English is translated in the Contemporary Chichewa translation (2002/2016) in these verses with pulumuka, describing someone whose life was in danger but who has freed himself or herself. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
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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 or a person or persons to be greatly honored, the honorific prefix go- (御 or ご) can be used, as in go-ran (ご覧), a combination of “behold / see” (ran) and the honorific prefix go-.
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 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-kao (御顔) or “face (of God)” in the referenced verses.
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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, goran (ご覧) or “see/behold/look” (itself a combination of “behold/see” [ran] and the honorific prefix go- — see behold / look / see (Japanese honorifics)) 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).”
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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, ikashite (生かして) or “let them live” 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).”
Behold, yonder city is near enough to flee to: Lot offers another possibility that will both keep him in the valley and in a city. By now Lot is no longer regarded as a pastoral nomad but a city dweller. Behold in this context is a means of drawing attention to something, which may be translated “Look” or “Do you see…?” Yonder city is “that city” or “that city over there.” It is near enough that Lot believes he would reach it before the destruction of Sodom begins.
The Hebrew word translated city may be used to refer to a large metropolis or a small settlement. The reference here is to a small town probably enclosed by a wall. In many parts of the world the term for “village” may be more appropriate for this small settlement than “town” or “city.” The first part of the verse may be rendered, for example, “Look, sir, that town over there is near enough for us to reach in time.” One translation expresses it like this: “Do you see that village over there? It’s quite close, and I can go there.”
And it is a little one describes the town as being small; accordingly Good News Translation says “that little town.”
Let me escape there: Lot speaks in the first person, but in many languages it will be necessary in this context to use the plural, since he is accompanied by his family members. Escape translates a different word than the one used repeatedly since verse 17, although the sense does not change here.
Is it not a little one?: this expression is inserted into Lot’s plea to the angels. This is the second time he calls attention to the small size of the town, and is the narrator’s way of emphasizing the wordplay between Hebrew mitsʿar “small” in this verse and tsoʿar “Zoar” in verse 22. Most translations cannot produce an equivalent play on these words. However, translators may help their readers understand it by adding a note at verse 22 such as that in Good News Translation, “ZOAR: This name sounds like the Hebrew for ‘small.’ ”
And my life will be saved is literally “that my soul [Hebrew nefesh] may live.” For a similar use of nefesh, see 12.13. If the plural is used in Lot’s plea to the angels, we may often translate “Let us go there to save our lives,” “Let us escape to that place to be safe,” “… so we won’t die.”
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
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