swear, vow

The Hebrew and Greek that is translated as “swear (an oath)” or “vow” is translated as “God sees me, I tell the truth to you” (Tzeltal), “loading yourself down” (Huichol), “to speak-stay” (implying permanence of the utterance) (Sayula Popoluca), “to say what he could not take away” (San Blas Kuna), “because of the tight (i.e. “binding”) word which he had said to her face” (Guerrero Amuzgo), “strong promise” (North Alaskan Inupiatun) (source for all above: Bratcher / Nida), “eat an oath” (Nyamwezi — source: Pioneer Bible Translators, project-specific translation notes in Paratext), or sswa nak/”drink an oath” (Jju — source: McKinney 2018, p. 31).

In Bauzi “swear” can be translated in various ways. In Hebrews 6:13, for instance, it is translated with “bones break apart and decisively speak.” (“No bones are literally broken but by saying ‘break bones’ it is like people swear by someone else in this case it is in relation to a rotting corpse’ bones falling apart. If you ‘break bones’ so to speak when you make an utterance, it is a true utterance.”) In other passages, such as in Matthew 26:72, it’s translated with an expression that implies taking ashes (“if a person wants everyone to know that he is telling the truth about a matter, he reaches down into the fireplace, scoops up some ashes and throws them while saying ‘I was not the one who did that.'”). So in Matthew 26:72 the Bauzi text is: “. . . Peter took ashes and defended himself saying, ‘I don’t know that Nazareth person.'” (Source: David Briley)

See also swear (promise) and Let your word be ‘Yes, Yes’, or ‘No, No’.

Translation commentary on Joshua 6:22

Joshua instructs the two spies to go to Rahab’s house and bring her and her family out to safety. It is to be assumed that this happened while the killing was going on in the city; it could not have been after all the city’s other inhabitants had been put to death (verse 21). It may be important translationally to shift from Joshua then told to “Joshua had told,” indicating a previous command given before the beginning of the battle. The Hebrew will support either rendering, and this would tend to provide a less complicated sequence of events.

Nothing is gained in translation by continually emphasizing Rahab’s profession. Go into the prostitute’s house may then be translated “Go into Rahab’s house.” Moreover, the events may be arranged in chronological sequence: “You promised Rahab that we would not harm her or the people in her house. So go to her house and bring them out here to safety.” Direct discourse may be preferable for the promise made by the spies: “You promised Rahab, ‘We will not harm you or anyone in your house.’ So go….”

Quoted with permission from Bratcher, Robert G. and Newman, Barclay M. A Handbook on Joshua. (UBS Helps for Translators). New York: UBS, 1983. For this and other handbooks for translators see here .