soul

The Hebrew, Greek, and Latin that is translated as “soul” in English is translated in Chol with a term that refers to the invisible aspects of human beings (source: Robert Bascom), in Yagaria with oune or “shadow, reflection” (source: Renck, p. 81), and in Elhomwe as “heart” (source: project-specific translation notes in Paratext).

The Mandarin Chinese línghún (靈魂 / 灵魂), literally “spirit-soul,” is often used for “soul” (along with xīn [心] or “heart”). This is a term that was adopted from Buddhist sources into early Catholic writings and later also by Protestant translators. (Source: Zetzsche 1996, p. 32, see also Clara Ho-yan Chan in this article )

In Chichewa, moyo means both “soul” and “life.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also heart, soul, mind.

complete verse (Psalm 94:19)

Following are a number of back-translations as well as a sample translation for translators of Psalm 94:19:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “When anxiety grew inside me,
    your comfort brought joy in my life.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “When I had great anxiety, by encouraging me,
    You made me rejoice .” (Source: Newari Back Translation)
  • Hiligaynon:
    “When my thoughts (are) disturbed, you (sing.) strengthened me and I (am) happy.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “When my heart tremble,
    your comfort brought my heart happiness.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Wakati nahofia sana katika moyo wangu,
    wewe unanifariji na unanipa furaha.” (Source: Nyakyusa Back Translation)
  • English:
    “Whenever I am very worried, you comfort/encourage me and cause me to be happy.” (Source: Translation for Translators)

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.

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Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.

Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”

In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.

Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking (source Philip Noss).

In Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.

See also female second person singular pronoun in Psalms.

Japanese benefactives (-sete)

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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-kao (御顔) or “face (of God)” in the referenced verses.

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

Translation commentary on Psalm 94:18 - 94:19

In parallel with verse 17, it seems that My foot slips in verse 18a means imminent death and not simply danger (see 18.36b; 38.16b-17a). Verse 18 begins literally “When I said.” In the context it seems that “shouted” or “called out” would be more appropriate, but most translations keep it as in Good News Translation. Revised Standard Version has chosen I thought (New Jerusalem Bible “I think”), which is suitable. New English Bible is good, “When I felt that my foot was slipping.”

In verse 19 Good News Translation “I am anxious and worried” translates “the many thoughts in my heart.” The Hebrew word for “thoughts” is found only here and in 139.23; here the thoughts are clearly disquieting and worrisome. In verse 19b thy consolations is best represented by a verb phrase, “you console (or comfort, or reassure)”; and “my nefesh” (my soul) is again a way of saying “me.”

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 .