before / in the sight of / presence of (God) (Japanese honorifics)

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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, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-mae (御前) or “before (God)” in the referenced verses. In some cases in can also be used in reference to being before a king, such as in 1 Samuel 16:16.

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

See also presence (Japanese honorifics) and before you / to you.

Japanese benefactives (arawarete)

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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, arawarete (現れて) or “appear” 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 "rare" construct denoting God (“enter”)

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, hai-rare-ru (入られる) or “enter” is used.

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

Translation commentary on Hebrews 9:24

Verses 24 and 25 make two parallel negative statements which contrast the sacrifice of Christ with Old Testament sacrifices. A corresponding positive statement occurs in verse 26 with Instead.

Caution must be employed in rendering For, since the initial clause of this verse is not a specific reason for the immediately preceding clause in verse 23. In fact, in some languages it may be better to omit a conjunction expressing cause, since to suggest an immediate relationship my be too explicit.

On Holy Place here and Most Holy Place in verse 25, see comments on 8.2. The context (especially every year in verse 25) suggests that the writer is comparing the earthly sanctuary, or possibly its inner part, with the immediate presence of God in heaven.

As in other contexts it may be necessary to render Holy Place as “Holy Room,” and man-made may be expressed as “made by people.”

The Greek word for copy is literally “antitype,” the converse of pattern or “type” in 8.5. As in 8.2 and 9.11, the writer insists that the real sanctuary is not man-made. Copy is a different Greek word from copies in verse 23, but the meaning is the same.

The nonrestrictive clause which was a copy of the real one may have to be expressed as a separate sentence or as a parenthetical expression; for example, “it was just like the real one” or “it was similar to the real one.”

Went into refers to a single event, but its consequences are now (compare 2.8 and 8.6) and on our behalf (as in 6.20; compare 7.25).

Now appears on our behalf is similar in meaning to lives forever to plead with God for them in 7.25. (Die Bibel im heutigen Deutsch actually uses the same verb.) In English, “plead” and “appear” are both used to describe an advocate’s efforts for his client in a court of law. This is not so in the Greek. Translations in other languages use different but equivalent expressions for appears on our behalf: for example, Bijbel in Gewone Taal says “has now appeared before God to take care of our cause,” and Bible en français courant uses “he presents himself now for us before God.”

In some languages a literal rendering of appears would be misleading, because it might suggest coming onto the scene. A more satisfactory rendering of where he now appears on our behalf in the presence of God may be expressed as “where he now is in God’s presence for our sakes” or “… in order to help us.”

The presence of God is literally “the face of God” (as in Exo 33.20, 23). For a Jewish Christian, this would be a strong expression of Christ’s nearness to God.

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .