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.
Following are a number of back-translations as well as a sample translation for translators of Genesis 43:22:
Kankanaey: “and there is also what we (excl.) have brought-along as payment for what we (excl.) will again buy. We-have-no-idea who put the money in our (excl.) sacks.'” (Source: Kankanaey Back Translation)
Newari: “We have also brought other silver to buy grain. We don’t know who put the silver in our sacks.'” (Source: Newari Back Translation)
Hiligaynon: “We (excl.) still brought additional money in-order to-buy food. We (excl.) do- not -know who put our (excl.) money in our (excl.) sacks.'” (Source: Hiligaynon Back Translation)
English: “We have also brought more silver with us to buy more grain. We do not know who put the silver in our sacks.'” (Source: Translation for Translators)
We have brought other money … to buy food: that is, “We have brought some more money to buy more food.” In some translations this other money is distinguished from the money that was returned to the brothers on the previous journey by referring to it as “other money to pay for the food we will buy on this trip.”
We do not know who put our money in our sacks: our money refers to the money used as payment on the first trip. Accordingly it may be clearer to say, for example, “We don’t know who put the money we paid for the grain back in our sacks.”
This last sentence of verse 22 is closely linked in thought to “We opened our sacks, and there was every man’s money in the mouth of his sack” of verse 21. Translators may find that it is best to link these sentences, which are in two separate verses. Die Bibel im heutigen Deutsch does this by combining verses 21-22 and translating:
• As we were opening our sacks at the inn on our way home, we found all the money that we had paid. We did not know how it came to be there. However, we have brought it all back and also additional money for the grain that we will buy.
Translators may find this a suitable model to follow.
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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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 lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, mairu (参る), a humble form of kuru (来る) or “come” is used.
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