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 the Adamawa Fulfulde translation both use the exclusive pronoun, excluding Joseph’s steward.
Following are a number of back-translations as well as a sample translation for translators of Genesis 44:9:
Kankanaey: “Go-ahead, look-for-it then. If even any of us (excl.) has the cup, you (pl.)-might-as-well kill him and cause- us (excl.) -to-become your (sing.) slaves.'” (Source: Kankanaey Back Translation)
Newari: “If that is found with any of your servants, kill him, and all of us will also stay [here] as your master’s servants.” (Source: Newari Back Translation)
Hiligaynon: “If you (sing.) find that cup among one of us (excl.), he will-be-killed and we will-become your (pl.) slaves.'” (Source: Hiligaynon Back Translation)
English: “If you discover that any of us has that cup, you can execute him, and the rest of us will become your slaves.'” (Source: Translation for Translators)
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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 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 using the formal title –sama. This is distinct from nominal titles such as “master.” This is evident from the forms such as go-shujin-sama (ご主人様) “master” or “lord” which is the combination of the nominal title shujin “master” with the honorific prefix go- and the suffix title –sama.
In some cases, it can also be used as go-shujin (ご主人), i.e. with the honorific prefix go- but without the suffix title –sama. You can find that in Genesis 23:6, 23:11, 23:15, 24:51, 39:8, 39:9, 44:8, 44:9; 1 Samuel 25:17; and 2 Kings 2:16 and 4:26.
Click or tap here to see the rest of this insight.
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 humbling plural suffix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, the Hebrew and Aramaic that is translated as “servants” in English is translated as shimobe-domo (しもべども) or shimobe-ra (しもべら), combining “servant” (shimobe with the humbling plural suffix -domo or ra.
Click or tap here to see the rest of this insight.
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, koroshite (殺して) or “kill” 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. )
So certain are the brothers of their innocence that they are willing to have the culprit killed and the rest made slaves.
With whomever of your servants it be found, let him die: that is, “If you find the cup with any one of us, that person should die [be killed]” or “Let them kill the one of us who has that cup.”
And we also will be my lord’s slaves: that is, “and the rest of us will be your slaves, sir.” Many languages require changing my lord’s to “your.”
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 .
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