addressing God

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 Translator 2002, 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.

See also female second person singular pronoun in Psalms.

Moses

The name that is transliterated as “Moses” in English is signed in Spanish Sign Language and Polish Sign Language in accordance with the depiction of Moses in the famous statue by Michelangelo (see here ). (Source: John Elwode in The Bible Translator 2008, p. 78ff.)


“Moses” in Spanish Sign Language, source: Sociedad Bíblica de España

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:


“Moses” in French Sign Language (source )

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).

Even at the time of his translation, Jerome likely was not the only one making that decision as this recent article alludes to.

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).


“Moses” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

In Estonian Sign Language Moses is depicted with a big beard. (Source: Liina Paales in Folklore 47, 2011, p. 43ff.)

See also Moses and Elijah during the Transfiguration.

Translation commentary on Baruch 2:28

As thou didst speak by thy servant Moses: Good News Translation “as you promised through your servant Moses” focuses on the content of what was said. The idea here is that God was showing compassion in the content of the message he gave Moses. New English Bible brings this out effectively by beginning a new sentence at this point: “For this is what thou didst promise through thy servant Moses.” It would be permissible for translators to repeat the two nouns from verse 27 as follows: “Patience and mercy is what you promised through your servant Moses.” New American Bible has done something like this, but interprets (oddly) the content as another threat, saying “This was your warning through….” Translators are urged not to follow New American Bible. In this clause Moses is God’s instrument in proclaiming this promise and writing down the Law. So in some languages the beginning of this verse will need to be radically restructured in order for readers to understand this; for example, “You promised your servant Moses that you would be patient and kind, and used [or, caused] him to announce this on the day that you commanded him to write….”

On the day: Since the content of what follows cannot be definitely identified, no particular day can be identified, nor can we be certain the writer had any day in mind. “At the time” would do as well, or even a simple “when,” but perhaps the promise is made to appear firmer by reference to the day when it was made.

When thou didst command him to write thy law in the presence of the people of Israel: In the presence of the people of Israel presumably modifies the verb write, not command. There is no place in the Scriptures where Moses writes the Law in the presence of the people, but there is a closely related picture in Josh 8.32, where Joshua writes the Law in their presence. In the presence of the people of Israel may also be expressed as “while the Israelites watched.”

Saying is a little word that may present a serious problem. The translator must somehow signal that the voice is no longer that of the writer but of God, speaking through Moses. It is possible to say “and said” (New Jerusalem Bible, Moore). New English Bible and New American Bible render it as a punctuation mark (a colon), but it is never satisfactory to make understanding rest on a visual clue like this. Good News Translation shows the best approach by inserting “you said” in verse 29. This has the double effect of showing that there is about to be a change of speaker, but that it is still within the context of the prayer. (Good News Translation places “you said” within the quotation simply because it is a more traditional style in English. Other languages may require a different placement.)

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Shorter Books of the Deuterocanon. (UBS Helps for Translators). New York: UBS, 2006. For this and other handbooks for translators see here.