כִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יְהוָ֜ה אֶת־מֵ֤י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם וַאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֤בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶחֱרַמְתֶּ֖ם אוֹתָֽם׃
10For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed.
For the Hebrew, Ge’ez, and Greek that is translated as “Red Sea” or “Sea of Reeds” in English, see cattail (reed-mace; bulrush).
In Tepeuxila Cuicatec it is translated as “Water named red” and in Lalana Chinantec as “ocean which is called Red Water.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Learn more on Bible Odyssey: Red Sea .
See also Erythraean Sea.
Hand colored stencil print on momigami by Sadao Watanabe (1972).
Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.
For other images of Sadao Watanabe art works in TIPs, see here.
See also Rahab.
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 the spies.
The various Greek, Aramaic, Ge’ez, and Latin and Hebrew terms that are translated as “sea,” “ocean,” or “lake” in English are all translated in Chichewa with one term: nyanja. Malawi, where Chichewa is spoken, has a lot of lakes but does not share a border with the ocean (source: Mawu a Mulungu mu Chichewa Chalero Back Translation). Likewise, in Toposa all the different bodies of water are all called by one term as well: nya-name̥ (source: Schröder 2026, p. 101).
In Malagasy culture, the sea is perceived as sacred because it was a path taken by the ancestors. That is why the Malagasy word for the “sea” is ranomasina, which literally means “the sacred water.” The word masina actually has two different meanings: “salted” and “sacred/holy.” Salt is used for the conservation of some foods, such as meat or fish, that are to be set aside for later use. In this sense, the Malagasy phrase for “Holy Spirit” has the literal meaning of “Salted Spirit.” (Source: Brigitte Rabarijaona in The Bible Translator 2022, p. 103ff.)
“Sea” (or: “ocean”) is translated in Tepeuxila Cuicatec as “water land” and in Xicotepec De Juárez Totonac as “very big lake.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations as well as a sample translation for translators of Joshua 2:10:
The Hebrew, Greek and Ge’ez that is translated as “Jordan” means “descending (rapidly),” “flowing down.” (Source: Cornwall / Smith 1997 )
In Hungarian Sign Language it is translated with the sign for the river bordering Jordan and Israel, along with the general sign for river. (Source: Jenjelvi Biblia and HSL Bible Translation Group)
“Jordan river” in Hungarian Sign Language (source )
Learn more on Bible Odyssey: Jordan River .
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 usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, karas-are-ru (涸らされる) or “dry up” is used.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )
See also king (Japanese honorifics).
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