female 2nd person singular pronoun in Psalms

In Garifuna the second person singular pronoun (“you” in English) has two forms. One is used in women’s speech and one in men’s speech. In the Garifuna Bible the form used in men’s speech is typically used, except when it’s clear that a woman is quoted or in Psalms where the women on the translation team insisted that the form used in women’s speech (buguya) would be used throughout the whole book.

Ronald Ross (in Omanson 2001, p. 375f.) tells the story: “Throughout most of the translation, [the distinctions between the different forms of the pronouns] presented no problem. Whenever the speaker in the text was perceived as a man, the male speech forms were used; and when a woman was speaking, the female speech forms were used. True, the women members of the translation team did object on occasion to the use of the male forms when the author (and narrator) of a book was unknown and the men translators had used the male speech forms as the default. Serious discord arose, however, during the translation of the Psalms because of their highly devotional nature and because throughout the book the psalmist is addressing God. The male translators had, predictably, used the male form to address God, and the male form to refer to the psalmist, even though women speakers of Garifuna never use those forms to address anyone. The women contended that they could not as women read the Psalms meaningfully if God and the psalmist were always addressed as if the readers were men. The men, of course, turned the argument around, claiming that neither could they read the Psalms comfortably if the reader was assumed to be a woman.

“Initially there seemed to be no way out of this impasse. However a solution was found in the ongoing evolution of the language. There is a strong propensity for male speech and female speech to merge in favor of the latter, so the few remaining male forms are gradually dying out. Moreover, male children learn female speech from their mothers and only shift to the male speech forms when they reach adolescence to avoid sounding effeminate. However they use the female form buguya when addressing their parents throughout life. So the women wielded two arguments: First, the general development of the language favored the increasing use of the female forms. Secondly, the female forms are less strange to the men than the male forms are to the women, because the men habitually use them during early childhood and continue to use them to address their parents even in adulthood. Therefore, the female pronominal forms prevailed and were adopted throughout the book of Psalms, though the male forms remained the default forms in the rest of the translation.”

See also female first person singular pronoun in Psalms and addressing God.

inclusive vs. exclusive pronoun during Transfiguration

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 (“Lord, it is good for us to be here” in English translations), Yagua, Yakan, and Western Bukidnon Manobo translators selected the exclusive form (excluding Jesus), whereas Avaric, Tagbanwa, Jarai, Tok Pisin, Fijian, and Adamawa Fulfulde translators chose the inclusive form (which includes Jesus).

Source: Paul Powlison in Notes on Translation with Drills, p. 165ff. and Magomed-Kamil Gimbatov and Yakov Testelets in The Bible Translator, p. 434ff. 1996.

SIL International Translation Department (1999) documents that there are reasonable differences of opinions about the use of the inclusive vs. exclusive pronoun for this verse mentioned above.

In Mark and Luke the second plural pronoun (“let us put us a tent” in English) is always translated with an exclusive pronoun (excluding Jesus). Likewise, in Fijian, the exclusive trial keitou (I and two others but not you) and in Tok Pisin tripela (three of us) is used, specifically including Peter, James and John, but not Jesus.

pronoun for "God"

God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).

Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.

In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.

While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”

In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of system of pronouns is used (click or tap here to read more):

In that system, one kind of pronoun is used for humans (male and female alike) and others for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.

Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”

In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)

Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”

In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )

In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)

The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.

Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as the closely related Indonesian and Malay. In the latter two languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).

See also first person pronoun referring to God.

Learn more on Bible Odyssey: Gender of God .

Translation: Chinese

在现代汉语中,第三人称单数代词的读音都是一样的(tā),但是写法并不一样,取决于性别以及是否有生命,即男性为“他”,女性为“她”,动物、植物和无生命事物为“它”(在香港和台湾的汉语使用,动物则为“牠”)。这些字的部首偏旁表明了性别(男人、女人、动物、无生命事物),而另一偏旁通常旁提示发音。

到1930年为止,基督教新教《圣经》经过整整一百年的翻译已经拥有了十几个译本,当时的一位圣经翻译者王元德新造了一个“神圣的”代词“祂”,偏旁“礻”表示神明。一般汉语读者会立即知道这字的发音是tā,而这个偏旁表示属灵的事物,因此他们明白这个字指出,三位一体的所有位格都没有性别之分,而单单是上帝。

然而,最重要的新教圣经译本(1919年的《和合本》)和天主教圣经译本(1968年的《思高圣经》)都没有采用“祂”;虽然如此,许多其他的圣经译本采用了这个字,另外还广泛出现在赞美诗和其他基督信仰的书刊中。(资料来源:Zetzsche)

《吕振中译本》的几个早期版本也使用“祂”来指称“上帝”;这个译本的《新约》于1946年译成,整部《圣经》于1970年完成。克拉默斯(Kramers)指出:“‘他’的这种新写法(即‘祂’)产生了一个小问题,就是在指称耶稣的时候,是否一律使用这个敬语代词?《吕振中译本》遵循的原则是,在称呼耶稣这个人的时候,用一般的‘他’,而在称呼耶稣神性的时候,特别是升天之后的耶稣,则用尊称‘祂’。”

Translator: Simon Wong

tempter

“In the Lak language of Dagestan, the names “Iblis” and “sheytan” (referring to Satan and his minions, respectively) were borrowed from the Arabic Islamic tradition, but they entered Lak as feminine nouns, not masculine nouns. This means that they grammatically function like nouns referring to females in Lak; in other words, Laks are likely to think of Iblis as a woman, not a man, because of the obligatory grammatical patterning of Lak noun classes. Thus, when the team explained (in Russian) what the Lak translation of Jesus’ wilderness temptation narrative at the beginning of Matthew 4 said, it sounded something like the following: ‘After this, the Spirit led Jesus into the wilderness to be tempted by Iblis… .The temptress came to Jesus, and she said to Him…’

“Since this information (that the devil is a female spirit) is part of the very name used for Satan in Lak, nothing can really be done about this in the translation. The Lak translator did not think that the feminine gender of Iblis should cause any serious misunderstandings among readers, so we agreed to leave it in the translation. This puts an interesting spin on things. The devil is of course a spirit, neither male nor female in a biologically-meaningful sense. But Bible translators are by nature very risk-aversive and, where possible, want to avoid any translation that might feed misleading information to readers. So what can a translator do about this? In many cases, such as the present one, one has to just accept the existing language structure and go on.” (Source: Vitaly Voinov)

See also devil and complete verse (Matthew 4:3).

clothed (with power from on high)

The Greek metaphor in Luke 24:49 that is translated as “clothed (with power from on high)” or similar in English is translated in some German versions (Neue Genfer Übersetzung, 2009 / NeÜ bibel.heute, 2011 / das Buch, 2022) as ausgerüstet (mit Kraft von oben) or “equipped (or: “being clothed with armor”) (with power from on high).” The translators were able to elegantly use the double meaning of the German term “ausrüsten” to communicate a literal meaning of the metaphor as well as the actual meaning. (Source Zetzsche)

Japanese honorifics (Genesis 33:10)

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. The Hebrew that is translated as “face” in English (referring to Esau’s face) is translated in the Shinkaiyaku Bible as o-kao (お顔), combining “face” (kao) with the respectful prefix o-. When the referent is God, however, the “divine” honorific prefix mi- (御 or み) can be used, as here in mi-kao (御顔) or “face (of God).”

Also, different degree of politeness are through the choice of a benefactive constructions. Here, ouketori (お受け取り) or “receive” and yorokonde (喜んで) or “rejoice” are used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”

And lastly, an honorific prefix is used. Here, o-kini mesu (お気に召す) combines “please” or “do me a favor” (kini mesu) with the respectful prefix o-.

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

dugong

This animal is only mentioned in Scripture with regard to the leather made from its skin. It is clear that its hide made very good leather. The King James Version’s “badger” and Revised Standard Version’s “goat” are almost certainly mistranslations. New English Bible’s “porpoise” has more support since an Arabic word very similar to the Hebrew refers to the porpoise or dolphin. However catching sufficient porpoises to make a covering for the tabernacle would have been problematic for the Israelites since these animals live entirely in the sea while the Israelites were not a seagoing nation.

However, some local Bedouin tribes that live near the sea have for centuries made sandals and other articles from the skins of an animal called dugong and many modern scholars interpret tachash as referring to this animal. New International Version and New English Bible (margin) have “sea cow”. The dugong, which swims slowly and feeds on underwater weeds near the shore, is fairly easy to catch in nets.

The Dugong (Dugong dugong) is a large animal about 3 meters (10 feet) long, which lives in the sea, usually in small herds of twelve to fifteen animals. They swim slowly and feed in fairly shallow water on underwater weeds near mouths of rivers. They sometimes even move a short distance up the river. They need to come to the surface every few minutes to breathe, and they sometimes come out of the water to lie on rocks or sandbanks.

Although they have flippers rather than legs and a tail that looks like that of a large fish dugongs are mammals. They have soft fur. They do not lay eggs but give birth to babies and feed them on milk from their breasts. They are found in fairly large numbers even today in the Gulf of Aqaba and the Red Sea and are also found along the tropical coasts of East Africa, South Asia, Madagascar, Malaysia, Indonesia, Papua New Guinea, Australia and the Solomon Islands. They have also been reported in Taiwan.

Dugongs are distantly related to seals. They are pale gray in color and the male has small tusks in its upper jaw. They are harmless and unsuspicious animals and are easy to catch. Dugong skins are fairly thick soft and long-wearing and make high quality leather. The fur is usually left on the leather.

Three very similar animals are the Senegal Manatee Trichechus senegalensis, which is found in West Africa, the Caribbean Manatee Trichechus manatus, which is found on the coasts and in the lagoons of the Caribbean islands and Florida, and the South American Manatee Trichechus inunguis, which is found in the Amazon and Orinoco rivers.

Where dugongs and manatees are known, the best choice will be the word for one of the three mentioned in the previous paragraph. In areas where they are not known, the word for the seal can be used. Where seals are also not known, a more general expression such as “good soft leather” or “furs” is better than trying to name the animal. It is the skin rather than the animal that is in focus in all cases.

Dugong, Wikimedia Commons

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

See also fine leather.

they shall beat their swords into plowshares

In Russian, the phrase перекуют мечи свои на орала (perekuyut mechi svoi na orala) or “they shall beat their swords into plowshares” is widely used in many variations as an idiom in every-day life with the meaning ranging from “changing from war to peace” to “radical tranformation.” This is despite the fact that most modern Russians would not know what the meaning of the old-fashioned term орала (orala) or “plowshare” is. The wording of the quote originated in the Russian Synodal Bible (publ. 1876). (Source: Reznikov 2020, p. 90)