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Language: Dutch
Dutch (nld) is a(n) Indo-European language of Aruba, Belgium, Bonaire, Sint Eustatius and Saba, Brazil, Curaçao, Germany, French Guiana, Guyana, Netherlands, Suriname, Sint Maarten (Dutch part), marked as not endangered
The now commonly-used English idiom “eye for an eye” (meaning revenge or retribution) was first coined in 1526 in the English New Testament translation of William Tyndale. (Source: Crystal 2010, p. 285)
Likewise in Mandarin Chinese, the phrasing that was coined to translate “an eye for an eye, a tooth for a tooth” — yǐyǎn huányǎn, yǐyá huányá (以眼还眼,以牙还牙 / 以眼還眼,以牙還牙) — has also become a Chinese proverb (see here ).
Other languages that have idioms based on the Hebrew that is translated “an eye for an eye” in English include:
In Alekano it is translated as “if someone gouges out your eye, gouge out his eye,” since in that language body parts need to have an obligatory possessive designator attached. (Source: Larson 1998, p. 42)
The Hebrew and Greek that is translated as “flood” in English is translated in the German Luther Bible as Sintflut and the influential Dutch Bibles Statenvertaling and Nieuwe Vertaling as zondvloed. Both terms originally mean “great / permanent flood” but have folk-etymologically been reinterpreted as “sin flood” (“sin” in Dutch is zonde and in German Sünde).
Today these terms are used in either language figuratively as well (“a lot of water” or “a lot”). (Source: Jost Zetzsche)
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 most 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 addresses Mary, his mother, with the formal, respectful pronoun, whereas she addresses him with the informal pronoun, typically used by parents for their children.
Vitaly Voinov explains how the translation team made those choices: “As in probably all languages with a formal/informal distinction, so in Tuvan, parents always address their children with the informal pronoun. Mary does likewise in the only passage where she directly addresses Jesus (Luke 2:48). It was assumed by the Tuvan translation team that Jesus always treated Mary with proper filial respect as a fulfillment of the fifth commandment (cf. Luke 2:51). This is the case even in John 2, where he addresses her as gunai ‘woman’ [see woman], and at first seemingly turns down her request.”
In most Dutch translations, the same distinctions are made.
In Gbaya, Jesus addresses his mother with the less courteous pronoun. (Source Philip Noss)
The now commonly-used German proverb wer (anderen) eine Grube gräbt, fällt selbst hinein, meaning any evil planned for others will come back to oneself was first coined in 1534 in the German Bible translation by Martin Luther. (Source: Zetzsche)
Other languages where this also has become a proverb which is based on Bible translations as well include Dutch (Wie een kuil graaft voor een ander… valt er zelf in, Danish (den, der graver en grav for andre, falder tit selv i den), Norwegian (Den som graver en grav, faller selv i den), French (Qui creuse un piège pour autrui y tombe), Spanish (El que cava una fosa para su prójimo, caerá en ella), Italian (Chi scava la fossa agli altri, ci cade dentro), or Latin (Qui fodit foveam alteri, incidet in eam).
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.
Although the majority of English versions have roebuck, which is the male form of roe deer many biblical zoologists reject this rendering. They argue that roe deer while being fairly common in biblical times live singly or in pairs for part of the year but not in herds they are extremely shy and difficult to hunt as they live in thick undergrowth and seldom leave it. They are rarely even seen in areas where they live. Thus the argument goes it would have been almost impossible for large numbers of roe deer to have been brought to Solomon’s table on a daily basis as recorded in 1 Kings 4:23. However others argue that trapping roe deer would have been easy even though hunting was not.
The consensus among the zoologists supports the translation “bubal hartebeest” which was well known and could easily have been kept in semi-domesticated herds as were deer [Note that bubal hartebeest are now extinct]. In Egypt and to a lesser extent in Sinai the bubal hartebeest was depicted in murals and stone carvings and many mummified hartebeests have also been found in Egyptian sites. Both Canaanite and Israelite archeological sites have yielded hartebeest bones in fairly large quantities. They have even been found in close proximity to Canaanite altars suggesting that the Canaanites sacrificed them.
The Hebrew name yachmur is probably derived from a root ch-m-r, which means “red” and is the same root from which the Hebrew name for a donkey is derived. The bubal hartebeest is both red and remarkably like a horned donkey. It is also known as the red hartebeest. The word “hartebeest” is a word borrowed from Dutch and literally means “deer-cow”.
Interestingly, the Septuagint translates yachmur as bubalos “water buffalo”, which was an animal well known to the Israelites. Water buffalo were domesticated in Babylonia and Syria and were found in the marshes of northern Israel around Lake Huleh. However this translation has no support among modern scholars. The name bubal in bubal hartebeest is derived from this same Greek word.
Roe Deer capreolus capreolus are small deer, the adult males having short horns that have three prongs. Their fur is brownish in summer and gray in winter. They live singly or in pairs in the undergrowth of forests and thick woodland, never moving more than one or two meters (3-6 feet) from cover, even when feeding.
The Bubal or Red Hartebeest alcelaphus buselaphus is a large antelope about 1.5 meters (5 feet) high at the shoulder. Both males and females have very long faces with a large lump on the head from which sprout short thick horns. These curve upward and forward for half their length and then angle sharply backwards. Hartebeests are reddish brown in color.
They are plains animals and graze in herds often among gazelles zebras or other antelope. Although they look slightly ungainly with their sloping backs hartebeests are very good runners and can sustain high speed for as much as 10 kilometers (6 miles) easily outrunning any other animal over this distance.
These animals were once found all over North Africa and the plains of the land of Israel where they were known as “wild cows” by Bedouin. In some Jewish versions of the Bible yachmur is translated as “wild cow”. The bubal hartebeest has disappeared from those areas, but it is still found in the Kalahari semidesert in Botswana and in adjacent areas in Angola Namibia Zambia and Zimbabwe. Very similar hartebeests alcelaphus lelwel and alcelaphus cokei are also found in Chad, Sudan, Uganda, Kenya and Tanzania. In the latter two countries they are known by their Swahili name “kongoni”.
If the interpretation “roe deer” is chosen, then the local name for this deer can be used, where roe deer are known. In areas where roe deer are not known, names for other similar small deer can be used, as for instance: India, Myanmar (Burma), and Southeast Asia: Muntjak or Barking Deer muntiacus muntiacus; Latin America: Pampas Deer blastocerus bezoarticus of Brazil and Argentina. In areas of Africa where deer are not known, the name of a small solitary antelope, such as one of the duikers, can be used. Elsewhere an expression such as “small deer” (in contrast to “large deer” for the fallow deer), or a transliteration, can be used.
If the choice is for red or bubal hartebeest the following possibilities exist: Botswana, Zambia, Zimbabwe: the local word for Red Hartebeest alcelaphus buselaphus; East Africa: the Coke’s Hartebeest or Kongoni alcelaphus cokei; Chad and Sudan: Lelwel Hartebeest alcelaphus lelwel; Southern Africa: Cape Hartebeest alcelaphus caama, Tsessebe damaliscus lunatus, Bontebok damaliscus pygargus, or Blesbok damaliscus albifrons. Elsewhere a name like “wild cow” can be used.
In French, the phrase criez-le sur les toits or “shout it from the rooftops” is today used as an idiom for “to tell everyone” (source: Muller 1991, p. 16). It is also used in German (Etwas von den (or: allen) Dächern rufen), Dutch (Van de daken schreeuwen), and of course English.
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.