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 Translator2002, 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.
Here, angels address people with the formal pronoun, expressing respect.
In most Dutch as well as in Western Frisian and Afrikaans translations, the angels are addressing people with the informal pronoun.
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 Translator2002, 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.
Here, the disciples are addressing Jesus with the informal pronoun, unless they are in his physical presence (see formal pronoun: disciples addressing Jesus). This is in contrast to how the disciples addresses Jesus before the resurrection with the formal pronoun. “The Tuvan translation team [wanted to] highlight the change in the disciples’ consciousness about Jesus, signalling a greater degree of intimacy due to their recognition of Jesus as God.”
Vitaly Voinov explains the process that the translation team went through in different editions of the translation (click here):
“In the Tuvan New Testament of 2001, we had Peter use the informal pronoun with Jesus in John 21. However, when we were revising the NT for inclusion in the full Bible ten years later, we decided to change Peter’s address to the formal form in this place for the reason that I had already noted in the article: ‘since the disciples address Jesus with the formal pronoun before his resurrection as a sign of respect, it may seem somewhat strange to readers that they start using the formal form after.’ We realized that Peter still sees the same Jesus in front of himself that he saw prior to the resurrection and he still has a personal relationship with Jesus as a respected rabbi/teacher. We decided that it’s too rash of a change for Peter to suddenly start addressing Jesus with an informal pronoun at this point, especially since in John 21:20 there is a reminiscence about how John has addressed Jesus during the Last Supper (with a formal pronoun). So we decided to let Peter continue to speak to Jesus here as he was used to speaking to Him prior to the crucifixion/resurrection, with a formal pronoun. As a result, we tweaked our pronominal system so that Jesus is addressed by the disciples with a formal pronoun when He is physically present with them in the Gospels (whether pre- or post-resurrection), and with an informal pronoun in Acts, the Epistles and Revelation, since Jesus is now acknowledged by the church as God and is at the right hand of the Father, not physically present with them as a rabbi/teacher.”
In Marathi, three pronouns for the second person are used: tu (तू) for addressing a child, an inferior and among very close friends, but also respectfully for God, in prayer, tumhi (तुम्ही), the plural form of tu but also used to address an individual courteously, and apana (आपण), an even more exalted form of address. In most of the gospels, Jesus is addressed with the second-person pronoun apana but — like in Tuvan — after his resurrection and realization of his divinity, the pronoun is changed to be the familiar tu which is used for God. (Source: F.W. Schelander in The Bible Translator 1963, p. 178ff.)
In some English translations, including the New King James Version, the New American Standard Bible, or the Holman Christian Standard Bible capitalize “You” when Jesus or any other person of the trinity is addressed but don’t differentiate between pre- or post-resurrection.
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 Translator2002, 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.
Here, Jesus’ brothers address Jesus with the informal pronoun.
Vitaly Voinov explains: “Whether one believes that these were Jesus’ younger brothers, his older halfbrothers, or his cousins, it seems that their familial intimacy coupled with a lack of faith and respect would preclude them from using a polite form in addressing Jesus. Using the informal address here in the Tuvan text is an excellent means to reinforce their expression of disbelief and possible mockery of Jesus’ mission.”
In most Dutch translations and Western Frisian, the brothers also use the informal pronoun, in Afrikaans, they use the formal variety.
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 Translator2002, 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.
Here, individual or several disciples address Jesus with the formal pronoun, expressing respect. Compare this to how that address changes after the resurrection.
In most Dutch as well as in Western Frisian and Afrikaans translations, the disciples address Jesus before and after the resurrection with the formal pronoun.
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 Translator2002, 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.
Here, Pilate is addressing Jesus with an informal pronoun and Jesus Pilate with the formal, respectful form.
Voinov explains: “Pilate, as governor of Judea, would consider himself superior to Jesus, a carpenter and itinerant teacher, on the power hierarchy. This is especially visible when Pilate reminds Jesus that he is the one who decides whether Jesus lives or dies. An informal pronoun is appropriate in Tuvan to render this attitude. The more difficult question concerns the form Jesus should use in responding to Pilate. On the one hand, it can be argued from passages such as John 18:33-37 and 19:11 that Jesus did not accept Pilate’s authority. There Jesus affirms himself as king and lets Pilate know that Pilate’s authority is subordinate to God. On the other hand, it seems likely that Jesus would show due respect to the authorities, not out of fear for his life, but rather because this constituted a part of the Jewish concept of righteousness. (…) One potential problem with this solution is that readers may think that Jesus is trying to curry the favor of these powerful people in order to save himself. Before making a final decision the Tuvan translators did comprehension testing concerning this point. None of the readers interpreted Jesus’ use of the informal pronoun in this way, but rather said that Jesus was showing respect appropriate to the position of his addressee.”
In Gbaya, where God is always addressed with the second person plural pronoun ɛ́nɛ́, the common way to address superiors, Pilate and Jesus address each other with the less courteous nɛ́. (Source Philip Noss)
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 Translator2002, 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.
Here, Jesus is addressing the woman with an informal pronoun whereas she addresses him with a formal pronoun, showing respect.
In Gbaya, where God is always addressed with the second person plural pronoun ɛ́nɛ́, the common way to address superiors, the woman addresses him with the less courteous nɛ́ in verse 4:9 but then switches to the courteous plural form ɛ́nɛ́. (Source Philip Noss)
Likewise in Burmese where in the Common Language Version (publ. 2005) the Samaritan woman changes her language level from the Common to the Royal and Religious as she discovers the real nature of Jesus. Jesus appears here as a divine revealer. (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In most Dutch translations, both Jesus and the woman use the formal pronoun, whereas in Afrikaans and Western Frisian Jesus addresses the woman informally and she addresses him with the formal pronoun.
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 Translator2002, 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.
Here, Jesus is addressing religious leaders with the formal pronoun, showing respect. Compare that with the typical address with the informal pronoun of the religious leaders.
The only two exceptions to this are Luke 7:40/43 and 10:26 where Jesus uses the informal pronoun as a response to the sycophantic use of the formal pronoun by the religious leaders (see formal pronoun: religious leaders addressing Jesus).
In most Dutch translations, the same distinctions are made, with the exception of Luke 10:26 where Jesus is using the formal pronoun. In Afrikaans and Western Frisian the informal pronoun is used throughout.
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 Translator2002, 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.
