The Greek, Hebrew, Aramaic and Latin that is translated as “justice” in English is translated in American Sign Language with a sign that describes the quality or principle of fairness, righteousness, and impartiality in treating other people. A literal back-translation of the signs are “FOLLOW(God is implied) ACTIONS, DECISIONS JUST-RIGHT”. A more idiomatic back-translation would be: “actions and decisions are right/fitting/just in accordance to God’s will.” The movement in the signs itself helps to indicate that this is a noun, not a verb. (Source: Ruth Anna Spooner, Ron Lawer)
“Justice” in American Sign Language, source: Deaf Harbor
Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.
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Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.
Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”
In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.
Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking (source Philip Noss).
In Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.
Even apart from these: God would not even have had to create such animals to punish the Egyptians. Good News Translation has “But this was not necessary.”
Men could fall at a single breath may be rendered “you could have wiped out these people with a single breath.”
When pursued by justice and scattered by the breath of thy power: Scattered translates the same word rendered “belch forth” in verse 18; see the comment there. For the first three lines of this verse, another possible model, somewhat closer to the Greek, would be “But this was not necessary. If you were determined to punish sinners just by breathing on them and blowing them to pieces [or, scattering them] with your power, you could wipe them out [or, kill them all] with a single breath.”
But thou hast arranged all things by measure and number and weight: But introduces a long description of what God did instead of punishing the Egyptians in one powerful act; that description continues until 12.2. In some languages it may be necessary to make this clear. Good News Translation unfortunately omits the idea of putting everything is in order (arranged). Some other possible models for this line are “But you didn’t punish them like that. All your works are in perfect order [or, balance], measured, counted, and weighed”; “But … There is order in all your actions; everything is measured, counted, and weighed”; and “But … You measure everything you make; you count it, you weigh it. You make sure that everything is in perfect order [or, balance].”
Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.
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