24They answered Joshua, “Because it was told to your servants for a certainty that the Lord your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land before you, so we were in great fear for our lives because of you and did this thing.
The Hebrew and Greek that is translated in English as “Lord your God” or “Lord your God” is translated as “Lord our God” and “Lord our God” in Tzotzil as well as in many other Mayan languages if the speaker is included as one who calls the Lord their God. If the speaker said “your God” in Tzotzil, he or she would refer to the God of the people he or she addresses but would specifically exclude himself or herself. (Source: Robert Bascom in Omanson 2001, p. 254)
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 Joshua.
The Hebrew, Latin, and Greek that is transliterated as “Joshua” is translated in Swiss-German Sign Language with a sign that depicts a trumpet of rams’ horn, referring to Joshua 6:4 and following.
Following are a number of back-translations as well as a sample translation for translators of Joshua 9:24:
Kupsabiny: “Then, those people replied to Joshua, ‘Master, we did like that because we have heard truly that your God said to his servant Moses to give you all this land and kill all the people who live in this land So, we were very afraid for our lives.” (Source: Kupsabiny Back Translation)
Newari: “Then they replied to Joshua, "We were told that the LORD your God had given the command to His servant Moses to give this whole land to you and to destroy all the people of this land. So we were very much afraid of you. For that reason, we have acted like this.” (Source: Newari Back Translation)
Hiligaynon: “They replied to Josue, ‘We (excl.) did this because we (excl.) (were) afraid that maybe you (plur.) would-kill us (excl.). For we (excl.) really heard that the LORD your (sing.) God commanded Moises his servant to-give to you (plur.) this land and to-kill all who live here.” (Source: Hiligaynon Back Translation)
English: “The men from Gibeon replied, ‘We lied to you because we were afraid that you would kill us. We heard that Yahweh, your God, declared to his servant Moses that he would enable you to conquer all the people in this land and to kill all the people who lived in it.” (Source: Translation for Translators)
Like many languages (but unlike Greek or Hebrew or English), Spanish uses a formal vs. informal second-person pronoun (a familiar vs. a respectful “you”). Spanish Bibles all use only the informal second-person pronoun (tú), with the exception of Dios Habla Hoy (third edition: 1996) which also uses the formal pronoun (usted). In the referenced verses, the formal form is used.
American Sign Language also uses the sign depicting the horns but also has a number of alternative signs (see here ).
In French Sign Language, a similar sign is used, but it is interpreted as “radiance” (see below) and it culminates in a sign for “10,” signifying the 10 commandments:
The horns that are visible in Michelangelo’s statue are based on a passage in the Latin Vulgate translation (and many Catholic Bible translations that were translated through the 1950ies with that version as the source text). Jerome, the translator, had worked from a Hebrew text without the niqquds, the diacritical marks that signify the vowels in Hebrew and had interpreted the term קרו (k-r-n) in Exodus 34:29 as קֶ֫רֶן — keren “horned,” rather than קָרַו — karan “radiance” (describing the radiance of Moses’ head as he descends from Mount Sinai).
In Swiss-German Sign Language it is translated with a sign depicting holding a staff. This refers to a number of times where Moses’s staff is used in the context of miracles, including the parting of the sea (see Exodus 14:16), striking of the rock for water (see Exodus 17:5 and following), or the battle with Amalek (see Exodus 17:9 and following).
In Vietnamese (Hanoi) Sign Language it is translated with the sign that depicts the eye make up he would have worn as the adopted son of an Egyptian princess. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Moses” in Vietnamese Sign Language, source: SooSL
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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 (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, the Hebrew and Greek that is translated as “command” or “commandment” in English is translated in the Shinkaiyaku Bible as o-meiji (お命じ), combining “command” (meiji) with the respectful prefix o-.
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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
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