וַיְסַפֵּ֣ר אֶל־אָבִיו֮ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּחֲוֺ֥ת לְךָ֖ אָֽרְצָה׃
10But when he told it to his father and to his brothers, his father rebuked him and said to him, “What kind of dream is this that you have had? Shall we indeed come, I and your mother and your brothers, and bow to the ground before you?”
“Brothers” has to be translated into Naro as “younger brothers and older brothers” (Tsáá qõea xu hẽé / naka tsáá kíí). All brothers are included this way, also because of the kind of plural that has been used. (Source: Gerrit van Steenbergen)
This also must be more clearly defined in Yucateco as older or younger (suku’un or Iits’in), but here there are both older and younger brothers. Yucateco does have a more general word for close relative, family member. (Source: Robert Bascom)
The Greek and Hebrew that is translated as “brother” in English is translated in Kwere as sekulu, in Elhomwe as mbalaawo´, and in Mandarin Chinese as gēgē (哥哥), both “older brother.”
Note that Kwere also uses lumbu — “older sibling” in some cases. (Source for Kwere and Elhomwe: Pioneer Bible Translators, project-specific translation notes in Paratext; Chinese: Jost Zetzsche)
See also older brother (Japanese honorifics).
The Hebrew that is translated as “bow to the ground” or similar in English is translated in Kwere as “bowing knees and face touching the ground.” (Pioneer Bible Translators, project-specific translation notes in Paratext)
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 important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them. One way to do this is through the usage of an appropriate title within a conversation as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
In the prophecy in Isaiah 8:4, the boy cries out o-kā-san (お母さん) “mother” which is a casual form with the title –san that expresses the intimate mother-son relationship. In Genesis 37:10, a similar construction with kā-san (母さん) is used. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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 to do this is through the usage of appropriate suffix title referred to as keishō (敬称) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017 by either using -san or –sama with the latter being the more formal title.
In these verses, the Hebrew that is translated as “brother” in English is translated in the Shinkaiyaku Bible as nī-san (兄さん), combining the word for “older brother” (nī) and the suffix title –san. Job 1:18 uses a smilar term with the additional honorific prefix o: o-nī-san (お兄さん). (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also brother (older brother).
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).
Following are a number of back-translations as well as a sample translation for translators of Genesis 37:10:
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 second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person.
In these verses, however, omae (おまえ) is used, a cruder second person pronoun, that Jesus for instance chooses when chiding his disciples. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also first person pronoun with low register and third person pronoun with low register.
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