Honorary "are" construct denoting God (“send”)

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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, tsukawas-are-ru (遣わされる) or “send” is used.

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

Honorary "are" construct denoting God (“vow”)

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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, chikaw-are-ru (誓われる) or “vow” is used.

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

Translation commentary on Genesis 24:7

This verse serves as the reason for Abraham’s command to his servant in verse 6 not to take Isaac back to Mesopotamia. However, it contains two “who” clauses, a quotation, and a consequence. Accordingly it will often be necessary to make several adjustments. If the logical relation of verse 7 to verse 6 is not clear, it may be necessary to begin verse 7 with something equivalent to “The reason I say this is because…” or “The reason for this is….” It may also be necessary to break up this long sentence into several shorter ones. Note that Good News Translation shifts to indirect speech for reasons of English style.

The LORD, the God of heaven: the God of heaven is used as a title in apposition with the LORD. Some translators follow the Septuagint and add, as in verse 3, “and the God of the earth.” However, Hebrew Old Testament Text Project gives the Hebrew text an {A} rating and recommends following Revised Standard Version, or with the plural “of heavens.”

Who took me from my father’s house: father’s house is discussed in 12.1.

Land of my birth means the land where I was born.

Who spoke to me and swore to me: this refers to God speaking to Abraham in 12.1-3, 7; 13.14-17; 15.18-21.

To your descendants I will give this land is quoted from 12.7. Your descendants refers to Abraham’s descendants.

Verse 7 may need to be reworded in indirect style; for example, “The LORD God of heaven who took me … and who spoke to me and swore that he would give this land to my descendants, he will send his angel before you….”

He will send his angel before you: he is God. For angel see 16.7. You refers to the servant. The phrase before you is used of angels guarding over, preparing the way, giving a successful outcome in Exo 23.20; 32.34; Num 20.16. We may translate, for example, “He will send his angel to prepare the way for you,” “He will … to guard you,” “He will … to lead you.”

And you shall take a wife for my son from there: and suggests a consequence that Good News Translation brings out: “so that you can….” The sense of this is that the servant will be successful in his mission, which is brought out more directly by translations that say “and he [the angel] will help you to….” Take a wife is as in Gen 24.3.

Here is a model for the verse that translators may wish to follow:

• That is because the LORD, who is the God over all of heaven, took me from my father’s camp where I was born. This is what he promised, “I will give this land to your descendants.” He will send his angel to guide you so that you can bring back a wife for my son.

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 .

3rd person pronoun with high register (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 third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used.

In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also third person pronoun with exalted register.