1st person pronoun referring to God (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 first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

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

See also pronoun for “God”.

formal 2nd person plural pronoun (Japanese)

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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

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

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

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 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, iw-are-ru (言われる) or “say” is used.

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

Translation commentary on Malachi 3:5

In this verse the first person speech by the LORD resumes. As in verse 1, some translators may wish to move the quotation formula says the LORD of hosts to the beginning of the verse (Good News Translation, Contemporary English Version). However, if the whole of verses 1-6 is treated as one direct speech, as recommended in the notes on verse 2, then there has been no change of speaker, and therefore there is no need to move the quotation formula forward. In fact, there would be more point in moving it to the end of verse 6.

Then I will draw near to you for judgment: These words introduce a detailed rejection of the allegation made in 2.17 that the LORD takes pleasure in evil. Good News Translation uses the expression “I will appear among you to judge” (similarly New English Bible/Revised English Bible), but New Jerusalem Bible seems simpler and more natural with “I am coming to put you on trial.” The picture is of a court scene with the LORD as judge.

I will be a swift witness: These words show that the LORD will also give evidence against his people. He is able to do this because he has full knowledge of their sins. Swift witness is an unnatural combination in English. It is more natural to say “I will be quick to testify” (New International Version; similarly Revised English Bible, Beck). Other versions say “a ready witness” (Jerusalem Bible/New Jerusalem Bible, New Living Translation). In some languages it may be more natural to say “I will not waste time, but will testify.”

The list that follows mentions various classes of offenders who are all condemned in the Law. Translators should try to use the same vocabulary here as they used in the books of Exodus, Leviticus, and Deuteronomy.

Against the sorcerers: Sorcery was regarded as one of the disgusting practices that were typical of pagan religion (Deut 18.9-10). It is the only strictly religious sin in the list, all the others being social sins. Perhaps it comes first in the list here because of fear that it would spring up again as a result of mixed marriages. It is also condemned in Exo 22.18 and Lev 20.27. In many societies there are magical practices of one kind and another, and it is usually not difficult to find suitable terminology. In cases where there is a wide choice of terms, a general term should be chosen which covers a variety of magical activities.

Against the adulterers: Adultery means sexual relations between a man and woman when at least one of them is married to someone else. It always involves the violation of a marriage bond. It is condemned in Exo 20.14; Lev 20.10 and Deut 5.18.

Against those who swear falsely: There is a technical term in English for people who do this, namely “perjurers.” This is the word used in many modern versions. Translators in languages that have no such term may follow the restructuring of Contemporary English Version and say, “those who tell lies in court.” This sin is condemned in Exo 20.16; Lev 19.11-12 and Deut 5.20. It is also mentioned in Zech 5.4. See the notes on that verse. The Septuagint adds the phrase “in my name,” and thus relates this sin more to what is condemned in Exo 20.7 and Deut 5.11. No modern version that we have seen follows the Septuagint here.

Against those who oppress the hireling in his wages: In an agricultural society, laborers were often hired by the day (compare Matt 20.1-16); they expected to be paid at the end of the day. Failure to pay them fully and punctually is condemned in Lev 19.13 and Deut 24.14-15. Other ways of expressing this are “those who cheat employees out of their wages” (Good News Translation), “all who … rob workers of their pay” (Contemporary English Version), and “… defraud laborers of their wages” (New International Version). These renderings all remain close to the cultural context of the Hebrew. For translators in situations where this kind of casual employment is not known, New King James Version may offer a more general model with “those who exploit wage earners.”

The widow and the orphan are also to be taken as objects of the verb oppress, though there is no mention of wages in connection with them. In some languages (as indeed in the Septuagint), it may be useful to use a different verb or verbs with the different nouns. Compare “cheat … take advantage of…” (Good News Translation), “rob … mistreat…” (Contemporary English Version), and “defraud … oppress…” (New International Version). The combination of the verb oppress with the widow and the orphan also occurs in Zech 7.10, where Revised Standard Version refers to “the widow, the fatherless,” and “the sojourner.” See the notes there. Unfair treatment of widows and orphans is condemned in Exo 22.22.

Against those who thrust aside the sojourner: To thrust aside someone means to deprive them of their rights. This may be translated as “rob the foreigner of his rights” (New Jerusalem Bible), “take away a stranger’s rights” (Beck), or “deprive aliens of justice” (New International Version). The Contemporary English Version rendering “steal the property of foreigners” is too restricted. The sojourner was a non-Jew who had settled among the Jews. Such people are linked with widows and orphans as weak and defenseless in such passages as Deut 24.17-18 and 27.19. In Exo 22.21 it is forbidden to exploit resident foreigners.

And do not fear me: This last item in the list sums up the wrong attitude that led people to do all the wrong actions already stated. For comments on fear, see the notes on 1.6 and 14.

Says the LORD of hosts: The occurrence of this formula at this point marks the climax of what the LORD is saying, rejecting the accusations made against him in 2.17. If, as this Handbook holds, verse 6 is to be taken with verses 1-5, then the formula is not marking the end of the second element of the LORD’s speech, as it marked the end of the first element in verse 1. Rather it is marking the climax, as in 1.14 and 2.8. The following verse is an explanatory conclusion. In some languages it may be more natural to put the quotation formula at the end of verse 6, perhaps as a separate sentence.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Malachi. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

SIL Translator’s Notes on Malachi 3:5

3:5

Notice that Good News Translation begins this verse with the phrase:

The Lord Almighty says. (Good News Translation)

In the Hebrew text, these words are at the end of 3:5 (as in the Berean Standard Bible). Good News Translation moved these words to the beginning of 3:5 to make it clear that it was the LORD who was speaking here, not Malachi. Consider whether it may be necessary to do the same in your language.

3:5a

Then: The Hebrew conjunction w- is translated by the Berean Standard Bible as Then. Here it introduces a new paragraph. The events which the LORD described in this paragraph would happen before the events of the preceding paragraph or at the same time. You will need to translate the connection in an appropriate way to avoid confusion in your language. English versions translate it with expressions like “then,” “at that time” or “so.” Some versions omit it. Use what would be natural in your language in this context.

I will draw near to you for judgment: That is, I will come to you, in order to judge you. This judgment would be an answer to the accusation of the people in 2:17, “Where is the God of justice?”

3:5b

And I will be a swift witness: Other ways to express this are:

I will quickly condemn. (Contemporary English Version)
-or-
I will act as a relentless accuser. (Tanakh: The Holy Scriptures)

Do not use a term which would imply that the LORD was simply a witness, whose testimony would be compared with that of others.

3:5e

perjurers: The Hebrew expression which the Berean Standard Bible translates as perjurers means to swear that a false statement is really true.

3:5f–g

defraud: The Hebrew word which the Berean Standard Bible translates as defraud in 3:5g applies to the widow and orphan in 3:5f also. The word means “to wrong, cheat, oppress.”

3:5i

In 3:5c–h the LORD gave a list of the categories of people whom he will judge. 3:5i is not simply a continuation of this list; it applies to each of the groups of people listed in 3:5c–h.

do not fear Me: The Hebrew word moraʾ which the Berean Standard Bible translates as fear can also mean “reverence” or “awe.” It is translated in many English versions as “respect.”

3:5j

says the LORD of Hosts: This speech clause occurs many times throughout the text. The repetition emphasizes the fact that this is a direct message from the LORD. See the note on 3:1f. See also note 1 in “Literary structure and recurring features in Malachi” in the Introduction.

Notice that in the Berean Standard Bible this clause occurs after the speech. This is good English style. You should place it wherever is natural in your language.

the LORD of Hosts: This special title for the LORD occurs twenty-four times in Malachi. See the note on 3:1f. See also the discussion of this term in the Key biblical terms in the book of Malachi section of the Introduction.

General Comment on 3:5b–j

As stated above, 3:5i applies to each of the groups of people listed in 3:5c–h. It is not simply another category of people whom the LORD will judge. In some languages it will be clearer if the verse is re-ordered. The Tanakh: The Holy Scriptures re-orders this verse to show this clearly:

5b and I will act as a relentless accuser 5i against those who have no fear of Me: 5c Who practice sorcery, 5d who commit adultery, 5e who swear falsely, 5g who cheat laborers of their hire, 5f and who subvert [the cause of] the widow, orphan, 5h and stranger, 5j said the Lord of Hosts. (Tanakh: The Holy Scriptures)

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