Japanese benefactives (arawashite)

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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, arawashite (現して) or “reveal 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. )

Translation commentary on John 12:28

Father, bring glory to your name! is changed in some late manuscripts to read “Father, bring glory to your Son”—evidently changed on the basis of Jesus’ prayer in 17.1. One ancient manuscript reads “Father, bring glory to your name with the glory that I had with you before the world was created”—obviously inserted on the basis of 17.5. Evidently all modern translations follow the reading of the UBS Greek text, as reflected in Good News Translation. Bring glory to your name may be rendered “reveal how glorious you are” or “show people how wonderful you are.”

The expression of direct address Father must be rendered in some languages as “my Father.”

According to the Synoptic Gospels a voice spoke from heaven at Jesus’ baptism (Matt 3.17; Mark 1.11; Luke 3.22) and from a cloud at his transfiguration (Matt 17.5; Mark 9.7; Luke 9.35). Also Acts 11.7 and Revelation 10.4 mention voices speaking from heaven. In each one of these New Testament instances, the voice from heaven is understood as the directly heard voice of God.

It may appear strange, if not impossible, to say in some languages a voice spoke. A person may speak, but not a voice. The reference, of course, is to God, but here, as elsewhere, a direct mention of God is avoided. In some languages, however, it may be necessary to say “God spoke from heaven.” Some translators try to reproduce the indefiniteness of a voice spoke by translating “someone said.” This type of rendering, however, would lead some to think it was someone other than God who spoke.

I have brought glory to it, and will do so again appears in most translations “I have glorified it and will glorify it again.” Good News Translation avoids the use of the archaic “glorify” and translates the second occurrence of the verb by and will do so again, for stylistic reasons. The meaning of “glorify” in this verse must be taken in light of the conclusions reached in verse 23 (see also 13.31,32). That is, Jesus’ prayer is for God to reveal the true glory of his name, his own true glory. In the signs Jesus performs (see especially 11.40); God does reveal his true glory; and in the death and exultation of Jesus, he will reveal it again. In some languages an equivalent of I have brought glory to it, and I will do so again is “I have shown how glorious I am and I will do it again” or “I have shown people my wonderfulness….”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .