The name that is transliterated as “Abraham” in English is translated in virtually all sign languages, including American Sign Language with the sign signifying “hold back arm” (referring to Genesis 22:12).
In Tira it is transliterated as Abaram. The choice of this, rather than the widely-known “Ibrahim,” as used in the Tira translation of the Qu’ran, was to offset it against the Muslim transliteration which originates from Arabic. (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )
Click or tap here to see two short video clips about Abraham (source: Bible Lands 2012)
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, translators typically select the exclusive form (excluding Jesus).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
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.
Here, the crowd (or individuals within the crowd) addresses Jesus with the formal pronoun, expressing respect.
Following are a number of back-translations of John 8:33:
Uma: “They retorted: ‘We(excl.) are the descendants of Abraham! We have never been slaves. Why do you (sing.) say that we (excl.) will be free?'” (Source: Uma Back Translation)
Yakan: “They answered, they said, ‘Oy, we (excl.) here are descendants of Ibrahim. We (excl.) have not been slaves of anybody. Why do you say that we (excl.) will be free from what enslaves us (excl.)?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And the leaders answered, ‘Our ancestor is Abraham, and we have never been a slave to anyone. Why is it that you say that we will be set free from slavery?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Whereupon they said, ‘We (excl.) are descendants of Abraham. We (excl.) have not been enslaved to even anyone. Why do you (sing.) say that we (excl.) will-be-set-free?'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘We (excl.) are indeed descendants of Abraham,’ was the answer of those Judio, ‘and we are not aware that we have been enslaved by anyone. So why can you say we will be released?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The people replied, ‘We are descendants of Abraham. And we never had those who bossed us. How come you say that we should be saved?'” (Source: Tenango Otomi Back Translation)
In Greek this verse begins with “they answered him” which appears in Good News Translationthey answered. As in verse 19, the restructuring is for the sake of English style.
We are the descendants of Abraham (so most translations) is literally “We are Abraham’s seed.” Anchor Bible translates “descendant from Abraham.” It is true that the Greek word is singular (“seed”), and that in Galatians 3.16 Paul argues on the basis of the singular “seed” that Jesus is the only real descendant of Abraham. However, the singular “seed” is sometimes used collectively in the New Testament (see Rom 9.7; 2 Cor 11.22) with the meaning “descendants.” It seems oversubtle to indicate that John, like Paul in Galatians 3.16, is making a play on the singular “seed” to indicate that Jesus is the only true descendant of Abraham. We are the descendants of Abraham may be rendered “we are Abraham’s children” or “We have come from the lineage of Abraham” or “Abraham was our forefather.” In some languages “ancestor” is expressed as “the one who began our tribe” or “… clan.”
We have never been anybody’s slaves is taken by some commentators to suggest that these Jews are disclaiming that they have ever been in political subjection to any other people. This argument seems ridiculous, since the history of the Jewish nation would have been a flat denial of this affirmation, unless they interpreted political subjection not so much as a matter of their being slaves as of God’s punishing them for their sins. On the other hand, it is possible to understand their affirmation in reference to an assumed inner freedom. That is, though they had been enslaved by other nations at various times in their history, they had never really lost their freedom of soul and of life. Whatever the background of their affirmation, Jesus’ argument in the following verses indicates that the Jews were in fact “spiritual slaves,” since they were in slavery to sin (see verse 34), and once again his hearers miss the point of what he is saying.
In languages in which there is no technical term for “slave,” or in which such a term may be inappropriate, it is possible to say “we have never been completely dominated by anyone” or “no one has ever controlled us completely.” This meaning may even be expressed idiomatically as “we have never completely bowed our hearts to anyone” or “we have not made our hearts the slaves of anyone.”
Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .
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