inclusive vs. exclusive pronoun (Gen 43:4)

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 Jacob.

complete verse (Genesis 43:4)

Following are a number of back-translations as well as a sample translation for translators of Genesis 43:4:

  • Kankanaey: “If you (sing.) permit that our (excl.) younger-sibling go-along, we (excl.) will go buy what we will eat.” (Source: Kankanaey Back Translation)
  • Newari: “If you also allow us to take Benjamin along, we will go,” (Source: Newari Back Translation)
  • Hiligaynon: “If you (sing.) will-have- him -accompany us (excl.) we (excl.) will-go-back there and buy food.” (Source: Hiligaynon Back Translation)
  • English: “So, if you will send our younger brother with us, we will go down to Egypt and buy some grain for you.” (Source: Translation for Translators)

addressing the father intimately in 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 important aspect of addressing someone else in one’s or someone else’s family is by selecting the correct word when referring to them.

One way to do this is through the usage of an appropriate title within a conversation. In the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017, the father is addressed with o-tō-san (お父さん), a form that expresses the intimate father-son relationship in the verses referenced here. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also addressing one’s mother intimately in Japanese, addressing the father in the parable of the prodigal son in Japanese and Japanese honorifics.

Japanese benefactives (-sete)

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 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. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.

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

Translation commentary on Genesis 43:3 - 43:5

In the previous chapter Reuben pleaded unsuccessfully with Jacob to allow Benjamin to return with the brothers to Egypt. Now, however, we hear Judah, the fourth son of Leah (29.35), acting as spokesman for the brothers. Since this is the second discussion about the same matter, some translations begin by saying “Father, we told you before, that headman….”

The man solemnly warned us: The man, which refers to Joseph as the ruler of Egypt, is the same expression as in 42.30. There The man is identified as “lord of the land.” It may be necessary in the present context to say “the man who rules Egypt” or “the ruler.” Solemnly warned translates a special intensive construction of the Hebrew verb “to warn,” in which the sense is “sternly [severely] warned us.” In some languages this is translated “he clearly threatened us” or “he told us for certain.”

You shall not see my face: this is an idiom meaning “You [plural] will not be given an audience with me,” “I will not receive you,” “I will refuse to speak with you,” or “You cannot approach me.” In some translations the reference to what Joseph had said is given in indirect speech; for example, “he said that he will not agree to see us again, if our brother….”

Unless your brother is with you: here brother must often be rendered by a term for younger brother. A term for half-brother will be inappropriate, as Joseph has only been told that Benjamin is their youngest brother. In some languages it may be necessary to state the condition before the consequence; for example, “Unless your brother is with you, I will not allow you to speak with me” or “If your brother does not come with you, ….” Another way of expressing this condition is “warned us that we could not go back there to him. But if we have our [youngest] brother with us, it will be all right, we can go back.”

If you will send our brother with us: in many languages this is more naturally “if you let our brother go with us” or “if you agree that our brother can come with us.”

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 .