inclusive vs. exclusive pronoun (1Sam 11:10)

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 the messengers.

complete verse (1 Samuel 11:10)

Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 11:10:

  • Kupsabiny: “Then they told king Nahash that, ‘We shall give ourselves up tomorrow so that you do to us whatever you want.’” (Source: Kupsabiny Back Translation)
  • Newari: “Then they told the Ammonites, "Tomorrow we will come out to your place and you can do what you want to us."” (Source: Newari Back Translation)
  • Hiligaynon: “They said to the Ammonhon, ‘Tomorrow we (excl.) will-surrender to you (plur.), and [you (plur.)] do to us (excl.) what you (plur.) want to-do.’” (Source: Hiligaynon Back Translation)
  • English: “Then the men of Jabesh told Nahash, ‘Tomorrow we will surrender to you, and then you can do to us whatever you want to.’” (Source: Translation for Translators)

formal 2nd person plural pronoun (Japanese)

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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 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).

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

Japanese benefactives (ni shite)

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, ni shite (にして) or “do to/for” 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. )

Translation commentary on 1 Samuel 11:10

Therefore: this represents the common Hebrew conjunction, which is handled in a wide variety of ways by modern English versions. Revised Standard Version and New Revised Standard Version (“So”) take it as a logical connector. Others translate it “and” (Good News Translation, New American Bible) or leave it untranslated (New Jerusalem Bible). New Jewish Publication Society’s Tanakh makes it a temporal connector, translating “Then.” And Revised English Bible takes it as a contrasting conjunction, “But,” indicating that the deceptive message of the people of Jabesh is contrary to expeCritique Textuelle de l’Ancien Testamention. Receptor language considerations may determine which kind of transition word is used here.

On the men of Jabesh, see the comments at verse 1.

The Hebrew text has no expressed indirect object for the verb said. Good News Translation and Revised English Bible add the name “Nahash,” but the pronouns you and the verbs are plural in Hebrew. In verse 3 the pronoun “you” in the phrase “we will give ourselves up to you” is singular. It will be better to say here in verse 10 “said to Nahash and his troops, ‘Tomorrow we will surrender to you [plural] and you [plural] ….’ ” La Bible du Semeur says “The people of Jabesh sent this message to the Ammonites:….”

We will give ourselves up to you: literally “we shall come out to you” (see the comments on verse 3 above).

Whatever seems good to you: literally “whatever is good in your eyes” (Chouraqui, Fox). That is, “anything you want” (New Century Version) or “as you think fit” (Revised English Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .