Ps 110:4 – Page 2

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

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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, omoinaos-are-ru (思い直される) or “relent” 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”)

Click or tap here to see the rest of this insight.

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 Psalm 110:4

It is commonly assumed that these words are also addressed to the king; some, however, believe that this is a promise which the king, who speaks in Yahweh’s name, makes to the priest.

In line a the verb sworn means “took a solemn vow” or “made a solemn promise” (Good News Translation), and not “cursed.”

Most translations are like Revised Standard Version and Good News Translation in the interpretation of the promise; this interpretation goes back to the Septuagint, which is also quoted in the New Testament (Heb 5.6; 7.17, 21). The word translated by Good News Translation “in the priestly order” means “manner” (so Traduction œcuménique de la Bible “in the manner of”) and is generally translated order (following the lead of the Septuagint); Biblia Dios Habla Hoy has “of the same category as Melchizedek.” New English Bible has “in the succession of Melchizedek,” and Bible en français courant “in the tradition of Melchizedek.” But the form of the Hebrew word is such that some understand it to mean “because of me” (so An American Translation “You shall be a priest for life, a Melchizedek, because of me”; also New Jerusalem Bible). After the order of … or Good News Translation‘s footnote “in the line of succession to…” may also be rendered in some languages “like those who followed behind Melchizedek” or “like others who came after….”

Melchizedek was the Canaanite king and priest of Jerusalem, when it was still a Jebusite city (Gen 14.18-20). The name is a compound: the first element, malki, means “my king”; the second element, tsedeq, means “righteousness” (see the point made in Heb 7.2). Some doubt that the Hebrew word is a proper name; Dahood translates “his legitimate king,” and New Jerusalem Bible “a rightful king (by My decree).” It seems better to understand it as a proper name.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

Psalm 110: Layer by Layer

The following are presentations by the Psalms: Layer by Layer project, run by Scriptura . The first is an overview, the second an introduction into the poetry, and the third an introduction into the exegesis of Psalm 110.