Pronominal Theology in Translating the Gospels

Voinov, Vitaly

doi:10.1177/026009430205300203

The Bible Translator

2002

DOI: 10.1177/026009430205300203

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Pronominal Theology in Translating the Gospels

Vitaly Voinov¹

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“… 8. The influence of Nida’s view is well demonstrated by Chaika (1994, 52), according to whom “Nida discovered that ‘woman’ was a common, highly respectful address form for ‘mother.’” He allegedly did so by “researching other Greek writing of the day.” Stine (2004, 44), in his book on the development of Nida’s approach to translating, presents the latter’s view on γύναι as an example of the “emotive content” of words: a translation “woman” (in John 2.4) might sound as if Jesus was “very cold” to his mother. Compare also Voinov (2002, 216-17), who stresses that “Jesus always treated Mary with proper filial respect as a fulfilment of the fifth commandment. .…”

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Nida’s Γύναι: Eugene Nida’s Views on the Use of Γύναι in John 2.4

Knepper¹

2015

The Bible Translator

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This article considers the way Eugene Nida's view and corresponding arguments on the use of γύναι in John 2.4 have changed over more than fifty years. It appears that little by little he favoured a more toned-down meaning of this particular address, while at the same time producing gradually more and ever-changing arguments for his view-a view that still cannot be sustained, however. The article then offers a short summary of recent opinions on the matter, and ends with a remark on the translation of γύναι.

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Nida’s Γύναι: Eugene Nida’s Views on the Use of Γύναι in John 2.4

Knepper¹

2015

The Bible Translator

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“Showing respect” in bible translation

Spuy¹

2011

Acta. Theol.

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This article focuses on the way respect is shown by using 2 nd person personal pronouns in languages that distinguish between you plural (you all), you honorific (polite) and you singular (familiar) forms. it discusses the likely influence of the well known rus sian synodal Translation on other translations in the former soviet union regarding the usage of the 2 nd person personal pronouns. This article also highlights by way of comparison how Afrikaans and other Western translations use the 2 nd person personal pronoun. Problems often arise when the original languages are followed too literally without taking into account the target culture, or due to the translators' perception of the social status of the engaging referents. issues discussed and principles drawn from this study not only apply to the russian world, but also influence all translations that have a set of 2 nd person personal pronouns that distinguishes between 2 nd person singular, plural and polite forms. 1. inTroducTion "you can say you to him" does not make much sense. however, it could make sense in some languages that distinguish between formal and informal 2 nd person personal pronouns. The quote refers to an interpreted conversation between a german and an englishspeaking person. The germans wanted to move from a formal to an informal level of addressing each other. The inter preter was meant to say: "you (formal) can say you (informal) to him" (elling worth 2002:143). russian, Afrikaans, dutch, german, french, finnish, and so on distinguish between you plural, you polite and you singular but they do not all express respect, formality or intimacy in the same way. When addressing god and Jesus, russians, germans, finns, and so on would use the singular intimate form. Afrikaans and dutch, on the other hand, would address god in a formal way, using the polite (plural) form.

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Honorifics and the Japanese Bible: Goliath is “Ruder” than Pharaoh?

Doi¹

2022

Journal of Translation

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This paper is dedicated to the study of honorifics (lexically, morphologically, and/or grammatically marked polite/appropriate speech or language) in Bible translation. It includes a brief history of honorific studies, definitions of important terms (e.g., honorifics vs. politeness), challenges of honorifics in general, sociolinguistic factors or rules in Japanese honorifics, how honorifics are reflected in the Japanese Bible (e.g., pronouns, titles, familial terms, in-group vs. out-group, verbal honorifics including prefixes, suffixes, benefactives, imperatives), and specific issues or challenges found in the Japanese Bible. Unfortunately, the original languages of the Bible do not have much to say about honorifics. As such, translators are faced with difficult decisions, as the language may require every utterance to be marked as either “polite” or “casual” to some degree, i.e., one cannot keep the level of politeness “neutral.” I approach this issue of honorifics in Bible translation by observing how honorifics are reflected in one of the most read versions of the Japanese Bible, Shinkaiyaku Seisho 2017 ‘New Japanese Bible 2017,’ mainly focusing on the conversational discourse found within the New Testament, and particularly the Gospel according to Matthew. My hope is that this paper will contribute to raising awareness of honorifics, and at the same time provide some clues and a framework for those who are translating the Bible into languages which utilize them.

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Pronominal Theology in Translating the Gospels

Cited by 3 publications

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Nida’s Γύναι: Eugene Nida’s Views on the Use of Γύναι in John 2.4

Nida’s Γύναι: Eugene Nida’s Views on the Use of Γύναι in John 2.4

“Showing respect” in bible translation

Honorifics and the Japanese Bible: Goliath is “Ruder” than Pharaoh?

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