Jacob

The Hebrew, Latin, Ge’ez, and Greek that is transliterated as “Jacob” in English is translated in Spanish Sign Language with a sign that signifies “lentil,” referring to the soup he gave his brother in exchange for his birthright (see Genesis 25:34). Note that another Spanish Sign Language sign for Jacob also users the sign for Jewish. (Source: Steve Parkhurst)


“Jacob” in Spanish Sign Language, source: Sociedad Bíblica de España

In German Sign Language it is a sign that shows the touching of the hip, described in Genesis 32:25:


“Jacob” in German Sign Language (source: Taub und katholisch )

In Finnish Sign Language it is translated with the signs signifying “smooth arm” (referring to the story starting at Genesis 27:11). (Source: Tarja Sandholm)


“Jacob” in Finnish Sign Language (source )

In Hungarian Sign Language it is translated with a sign signifying Jacob grabbing the heel of Esau during their birth (referring to Genesis 25:26). (Source: Jenjelvi Biblia )


“Jacob” in Hungarian Sign Language (source )

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

See also Esau.

Learn more on Bible Odyssey: Jacob .

Genesis 3 in Jamaican Sign Language

Following is the translation of Genesis 3 into Jamaican Sign Language:


Source: Jamaican Sign Language Bible Translation

3:1 In the garden that Yahweh created there were many animals. Out of all the animals, there was one very cunning creature compared to a serpent who was very deceitful.

It happened that the man and the woman were walking in the garden and the serpent approached them and spoke to them cunningly. To the woman he said, “Did Yahweh really say, ‘You must not eat from any fruit tree in the garden’?”

3:2 The woman replied to the serpent, “No, Yahweh gave us all the trees in the garden to eat from.

3:3 But there is one tree in the middle of the garden whose fruit we must not eat nor touch. If we do, our lives will be ruined and there will be death thereafter.

3:4 The serpent said to the woman, “‘Your lives will be ruined and you will die thereafter?’ Ha. No, you will not die.

3:5 Yahweh knows that when you eat from this tree your eyes will be opened and you will become enlightened. Yahweh knows good and evil, if you know good and evil you will become like God.”

3:6 The woman looked at the tree with its many fruits with desire. The fruits were pleasing to her eyes and aroused her desire for wisdom. She picked the fruit and ate it. She gave some of the fruit to her husband who also ate it.

3:7 Suddenly, their eyes were opened, they looked at themselves and realized that they were naked. They had transgressed. They tried to cover their bodies. They ran to find large fig leaves which they gathered and weaved together to hide their nakedness.

3:8 In the cool of the evening, Yahweh walked through the garden. The man and woman were still trying to cover their bodies when they heard his footsteps. The man and woman hid fearfully behind the trees.

3:9 Yahweh called to the man “Where are you? Why have you not come to me?”

3:10 The man emerged from behind the trees and answered Yahweh, “I heard you but because I was naked, I was afraid to come to you, so I hid behind the trees.”

3:11 And Yahweh replied, “Who told you that you were naked? Did you eat from the tree which I commanded you not to eat from?”

3:12 Ashamedly, the man replied, “It was the woman you created from my rib to be my companion who picked the fruit from the tree and gave it to me to eat.”

3:13 And Yahweh said to the woman, “What have you done?”

Fearfully, the woman emerged from the trees and replied, “It was the serpent who deceived me. I fell for his trick and ate the fruit from the tree.”

3:14 And Yahweh looked at the serpent and cursed it saying, “Above all the animals, all livestock and wild animals, you are the least. You will be punished by remaining low and crawling on your belly in the dust, you will breathe dust for the rest of your life.

3:15 The serpent and the woman will be enemies; your offspring will be enemies. One of her descendants will crush your head and you will bite his feet.”

3:16 To the woman Yahweh spoke, “For the rest of your life you face struggles and hardship, you will suffer severe childbearing, severe labor and the burden of child rearing will be hard. You will desire a husband as your partner, but your husband will rule over you.”

3:17 To the man Yahweh spoke, “I commanded you not to eat from the tree, but you listened to your wife and ate it. For the rest of your life, you will face struggles and hardship. You will work hard to plow the land for food

3:18 but the soil will produce thorns and weeds that will ruin your crops.

3:19 You will sweat and work hard to gather food for the rest of your life. When your body dies it will break down and return to the dust from which it came. I, Yahweh, created man from dust and to the dust you will return.”

3:20 The man Adam named the woman Eve because she would become the mother of all the living. Eve.

3:21 Yahweh made clothes from animal skin and clothed them.

3:22 And Yahweh said to them, “You have eaten from the tree and transgressed. Now you are like us; you know good and evil. If one eats from the tree of life they will live forever. If you also eat from the tree of life, you will live forever. This cannot be allowed, you must leave.”

3:23 In the garden where they were, Yahweh sent them away. The same soil that Yahweh created human from is the same soil Adam will plow and toil laboriously.

3:24 They left the garden walking towards the East. When they left Yahweh commanded the heavenly beings to guard the tree of life on either side. In the center he placed a sword of fire flashing back and forth. Adam and Eve will never be able to return, the garden remains guarded.

Back-translation by Amakedia Wallen, coordinated by Tashi Widmer

complete verse (Genesis 3:12)

Following are a number of back-translations as well as a sample translation for translators of Genesis 3:12:

  • Kankanaey: “The man said answering, ‘The woman of-course that you (sing.) brought to me. She was the one-who-gave (me) the fruit of that tree, and-so I ate-it.'” (Source: Kankanaey Back Translation)
  • Newari: “The man answered — ‘The woman that you put with me gave me the fruit of that tree. And I ate it.'” (Source: Newari Back Translation)
  • Hiligaynon: “The man replied, ‘The woman whom you (sing.) caused-to-be- my -companion (she) gave me the fruit of that tree and I ate it.'” (Source: Hiligaynon Back Translation)
  • English: “The man said, ‘You gave me this woman to be with me. She is the one who gave me some of the fruit from that tree, and so I ate it.'” (Source: Translation for Translators)

Japanese benefactives (ataete)

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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 Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, ataete (与えて) or “give” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”

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

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed.

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Like many languages (but unlike Greek or Hebrew or modern 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 the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”

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

See also formal pronoun: disciples addressing Jesus, female second person singular pronoun in Psalms.

Translation commentary on Genesis 3:12

In his confession the man directly blames the woman and indirectly blames God.

The woman whom thou gavest to be with me: that is, “the woman you put here with me.” The man is confessing his guilt without accepting the blame. In some languages it is desirable to put his acknowledgment of guilt into words; for example, “Yes, but the woman….”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 31:2

And Jacob saw that Laban did not regard him with favor as before is literally “and Jacob saw the face of Laban and behold it was not toward him as before.” What Jacob saw was a change in Laban’s face, that he was no longer friendly toward him. In some languages this statement is expressed in figurative language; for example, “Jacob saw that Laban’s eyes had turned cold” or “… did not show him his good face.” Biblia Dios Habla Hoy says “Laban no longer looked at him with good eyes, as before.” Many languages speak about people being friendly or unfriendly in a context like this; two examples of translations that use such expressions here are “Jacob saw that his father-in-law was not good friends with him like he was before” and “Jacob saw that Laban was unfriendly toward him now.” The fact that Jacob observed a change in the relationship is brought out in some translations; for example, “Jacob saw that Laban’s behavior toward him had changed, and that he didn’t like him as he had before.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .