The Hebrew ’ishshah for “woman” and ’ish for “man” is a clear play on words. In English the terms “man” and “woman” naturally simulate that play on words (Moffatt emphasizes this in his 1926 translation by saying “This shall be called Wo-man, for from man was she taken.”)
In the German translations of Luther (all versions) and Menge (publ. 1926), this word play is emulated by creating the new term “Männin” which would be the grammatical feminine form of “Mann” (“man”). The Low German translation by Johannes Jessen (publ. 1937, republ. 2008) also uses a newly created term with Mannsfru or “man-woman.” (Source: Jost Zetzsche)
The Chadian Arabic translation does not recreate an alliteration between “woman” and “man” but instead between “woman” and “she was taken out.” (Source: Andy Warren-Rothlin)
Translation: German
Bei dem hebräischen ’ishshah für "Frau" und ’ish für "Mann" handelt es sich um ein Wortspiel. Im Englischen simulieren die gebräuchlichen Begriffe "man" (Mann) und "woman" (Frau) dieses Wortspiel (in der 1926 veröffentlichten Übersetzung von Moffatt wird das folgendermaßen herausgehoben: “This shall be called Wo-man, for from man was she taken.”)
In deutschen Übersetzungen von Luther (alle Versionen) und Menge (1926) wird dieses Wortspiel mit dem eigens dafür geschaffenen Neologismus "Männin" (für "Frau") nachgebildet.
Translator: Jost Zetzsche
The Hebrew in Genesis 6:13 that is most often translated as “destroy them along with the earth” in English is translated in Nyamwezi as “destroy them from the earth” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Translator’s Handbook on Genesis (Reyburn / Fry 1997) supports this choice. See also “from the earth” in Genesis 6:7.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, both the Jarai translation and the Adamawa Fulfulde translation use the exclusive pronoun (excluding Jacob).
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, both the Jarai translation and the Adamawa Fulfulde translation use the exclusive pronoun (excluding Joseph and Jacob).
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, the Jarai and Adamawa Fulfulde translators selected the inclusive form (including Jacob).
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, both the Jarai translation and the Adamawa Fulfulde translation use the inclusive pronoun, “referring to Jacob and those he is addressing”.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, both the Jarai translation and the Adamawa Fulfulde translation use the inclusive pronoun, since “we” refers to Joseph and his brothers.
