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Language: Dutch
Dutch (nld) is a(n) Indo-European language of Aruba, Belgium, Bonaire, Sint Eustatius and Saba, Brazil, Curaçao, Germany, French Guiana, Guyana, Netherlands, Suriname, Sint Maarten (Dutch part), marked as not endangered
Following are a number of back-translations of 1 Corinthians 7:8:
Uma: “To people who are unmarried [lit., empty] and to widows, here are my words: it is good if you stay single like me.” (Source: Uma Back Translation)
Yakan: “Na, you unmarried men and women and widows (widowers are included) this is what I say to you. It is good if you are like myself not getting a wife or a husband.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And as for you unmarried girls, unmarried men, widows and widowers– my advice to you is it’s better if you imitate me in having no spouse;” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “As for you who have no spouse, especially you who are widowed, I say it would be good if you continue to not get-married just like myself.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, this is what I will say to the widows, women and men. If they can do it, it would be good if they hold fast to having no spouse, just like me.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “I tell the people who have not already married, and also the widows, that those who do not marry, as I do in not being married, do well.” (Source: Tenango Otomi Back Translation)
DutchNBV21: “As for the widows and widowers, I should say that it would be good for them to remain alone, as I do.” Marijke de Lang explains (click or tap here to see)
Following the testing of this translation there was some criticism of the choice of the word ‘widower’ to render the Greek agamos ‘an unmarried person.’ There was also some unhappiness with the fact that the Greek word order, in which widowers were mentioned first and widows second, had been reversed.
There were two reasons behind the choice of the word ‘widower’ to render the Greek term agamos ‘unmarried.’ The first was the context of the chapter. Throughout ch. 7 Paul deals with the same group of people, men and women: in 7.1-7 men and women within marriage; 7.12-16 the man or the woman married to an unbeliever; 7.25-28 the girl or the boy as yet unmarried. It is consistent with this wider context that v. 8 should address a particular group, namely those who have lost a spouse. The second reason is the meaning of the Greek term agamos. Greek docs not have a specific term for ‘widower.’ The Liddell-Scott-Jones dictionary (Oxford: Clarendon Press, 1996) defines agamos as ‘unmarried, single, whether bachelor or widower.’ Greek does have a specific word for ‘widow,’ namely chera. Widows formed a particular social grouping, since along with orphans they were among the weakest members of society. To express the male equivalent of the widow, Greek simply used the term ‘unmarried person.’ As for reversing the word order, it was decided that the more natural Dutch order was to be preferred, otherwise it would sound peculiar.
An argument that some raised about the use of the word ‘widower’ for agamos was that it was a case of ‘filling in’ the text too much, being too explicit. The term ‘unmarried’ seemed to them to leave the meaning more open. However, it is questionable that this was the case in fact. Every word choice made directs the reader in a certain way and leads to certain associations. The word ‘unmarried’ is in itself no more open than the word ‘widower.’ In Dutch and English the word ‘unmarried’ conjures up something quite different from the word ‘widower.’ ‘Unmarried’ suggests that a person has never been married at all. (Source: The Bible Translator 2003, p. 424ff. )
In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German [for exception see below] and “tempel” in Dutch, Danish, or Afrikaans).
Other languages make a distinction: (Click or tap here to see more)
Navajo (Dinė): “house in which worship is carried out” (for naos)
Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
Germandas Buch translation by Roland Werner (publ. 2009-2022): “inner court of the temple” (Tempelinnenhof) vs. “temple”
Languages that, like English, German, Dutch, Danish, or Afrikaans, don’t make that distinction include:
Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
Enga: “God’s restricted access house” (source: Adam Boyd on his blog )
Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:
“Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.
“Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.
“It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”
Here are some examples:
Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
Navajo (Dinė): “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)
Psalms 9 and 10 constitute one psalm in the Greek Septuagint and the Latin Vulgate translations. Accordingly all Orthodox and some Catholic translations also treat it as one psalm. One indication that it might in fact have been intended to be one psalm is the fact that both Psalm 9 and 10 together constitute one acrostic, a literary form in which each verse is started with one of the successive 22 letters of the Hebrew alphabet. According to Brenda Boerger (in Open Theology 2016, p. 179ff. ) there are three different reasons for acrostics in the Hebrew text: “for ease of memorization,” the representation “of the full breadth and depth of a topic, all the way from aleph to taw (tav),” and the perception of “the acrostic form as aesthetically attractive.” (p. 191)
While most translations mention the existence of the acrostic in a note or a comment, few implement it in their translation. The Natügu translation is one such exception. Boerger (see above) cites a strong tradition in singing the psalms and the fact that Natügu, like Hebrew, also has 22 possible initial letters as motivating factors to maintain the acrostics in that language.
Click or tap here for both Psalm 9 and 10 successively in Natügu
Psalm 9
1 Awi Yawe! Naglqpx-atwrnr-ngrne nim.
Ale-zvzq da kcng tzkctipxng, x napipxxng.
2 Angrlvzx drtqm.
Bilvzx nim kc tqmyalz-esz’ngr.
3 Brngzvxitx nzyzlukr enqmi rnge mz nzmc-krde nim.
Bz x tao-ngrde nzulrm.
4 Clvetio-lzbqx x rpiq kx tubqx.
Clveq leplz amrlx mz nzwxbuo-krme mz tron, x ayzlu-ngrbzme da badr.
5 Dalr nrlc nzmailzlr kxdrka’-ngrng.
Delc napnanati-ngrn nidr x
Drtqdr na-amrbrtx-alobzme.
6 Doa ngr alwx lcng nzyrkrtrpeng.
Enqmi rngeng trpengr nzdcpx-krdr mz drtwr leplz x mztea nyzdr amznrpe-ngrnq.
7 Eu, a’ Yawe ngini-alom King.
Elalvzx nzwxbuo-krme mz tron nyzm murde nzayzlu-krbzme da mz leplz tubq.
8 Eu, murde nzaclve-krm nrlc tubq-esz’ngr,
Esakrlrngr nzpipx-krm nztubqkr leplz o trtingr.
9 Gct, nim lrpalvc nyz kxnzobqszong.
Glxx kx nim me nzrlakitrkr mzli kx prtzngr da.
10 Gct, krkcng tzkrlzlr nim nzabrtrpzlr drtwrdr bam.
Itoto x doa amrlx kcng tzrtangrtilr nim, trmrbrtru mz drtwrm.
11 Itoto x nigu amrlx napipxbzku mz kxnzmnc-mrbrng da kcng tqale Yawe.
Jerusalem ngi mzteadau nyzde mrkc tqmnc-ngrde. Na-angrlvzku nide.
12 Jzsle krkcng tzrnibqting leplz mz nzayzlu-kr-mopwzle badr da kcng tqtrka tzalelr.
Kxnzmncng mz drtq kxetq sa na-ayzlu-kzpzle badr natq ngr nzyrni-krbzlr bade.
13 Kxetu, nayc mz drtwrm ninge x mcom kxmu nzaetq-krm enqmi rngeng drtqnge.
Kxrpalz, bzkq rlrpx-ngrn nzbz-krnge.
14 Kxarlapx, naelalz-ngrm drtwrnge nzarlapx-krm ninge.
Leplz kxkqlu Jerusalem sa naxlrlr nzglqlz-krnge nim.
15-16 Lalztqmamu! Yawe aelwapx-lzbqngr mz nztubqkr nzayzlu-krbzle da mz leplz.
Murde lr mrkzbleng nztao-moung mz gq kx nzekqtilr.
Mz br kx nzatu-kapqlr, nzdwatr-moung elr.
Mz trtxki kx nzamwilr, nzprtz mou kxdrka’-ngrng elr.
17 Mz nzesablqti-krdr Gct,
Nabz-ngrdr leplz ngr nrlc.
18 Nzmu nakxpung, trtxpnzngr nzmrbrtitrkr drtwr Gct nidr.
Nzobqtipxngr kxtrnzrngiscung trtxpnzngr nzbotxpx-krde.
19 Natulzme Yawe, mz nzaryplapx-krm lr mrkzbleng amrlx.
Na-aelwapx-ngrn kx drtwr kxnzetung amrlx ngi brmrda.
20 Namwxlrtilr x na-amrluelr nim.
Nakrlzlr kx nidr leplz txneng, x sa nabzng.
The Dutch translation Tot Lof van God by Frans Croese (publ. 2010) also maintained the acrostic.
Click or tap here for the psalms in the Tot Lof van God translation
Psalm 9 Voor de concertmeester: op ‘De dood, voor de zoon’; een muziekstuk op naam van David.
2
Alom en van ganser harte, zo dank ik Jehovah!
AI Uw wonderdaden, van hen wol ik vertellen!
3
Aangaande U zij mijn verheugen, mijn juichen,
Allerhoogste, maar al te graag bezing ik Uw naam!
4
Bij de aftocht van mijn vijanden
vergingen die struikelend van voor Uw aangezicht;
5
U hebt immers het pleit beslecht, mijn rechtsgeding,
gezeten op de zetel van de rechtvaardige Rechter.
6
De heidense volkeren hebt U bestraft,
het wetteloze te gronde gericht,
hun namen hebt U voor altijd en eeuwig gewist.
7
Het is gedaan met de vijand,
verwoesting alom en voor eeuwig,
waar U complete steden hebt uitgerukt.
Vergaan is hun gedachtenis sowieso.
Feitelijk geldt dat voor henzelf evenzo.
8
Jehovah daarentegen zetelt voor immer,
Zijn zetel gereed voor het gericht.
9
Hij is het die de wereld naar gerechtigheid oordeelt;
eerlijk en billijk, zo richt Hij de staten.
10
Gerechtigheid is er voor de verdrukten;
voor hen is Jehovah een burcht,
een burcht in tijden van nood en ontbering.
11
Wie Uw naam werkelijk kennen, vertrouwen op U;
wie naar U werkelijk vorsen, Jehovah, liet U nooit in de steek.
12
Heft dus aan de muziek voor Jehovah die zetelt op Sion,
verhaalt van Zijn handelen onder de volkeren;
13
Hij heeft gedacht aan wie onschuldig bloed te wreken had,
zoals Hij evenmin de noodkreet der misdeelden vergat:
14
‘Ik smeek U Jehovah, wees mij goedgunstig,
zie de ellende, mij berokkend door hen die mij haten,
door mij op te heffen uit de poorten des doods,
15
zodat ik van al Uw roemrijke daden mag vertellen,
daar, in de poorten van Sions dochter.
Ik wil dansen van vreugde om redding door U!’
16
Jammerlijk zijn zij weggezakt, de natiën, in hun zelfgemaakte kuil,
hun voet verward in het net dat zijzelf zo geniepig hadden gezet.
17
Zo zal men weten: Jehovah verschaft daadwerkelijk recht,
de wetteloze raakt verstrikt in hetgeen hij eigenhandig bewerkt. biggajon, sela
18
Kortom, die wettelozen keren rechtstreeks richting dodenrijk,
al die natiën die God zo gaarne vergeten.
19
Luister, de behoeftige wordt nimmer vergeten,
nooit zal de hoop van wie arm zijn vergaan.
20
O Jehovah, sta toch op,
opdat de macht niet gaat naar ‘mensen slechts’.
Mogen die natiën voor Uw aangezicht worden berecht.
21
O Jehovah, zet hun desnoods het mes op de keel.
De heidense volkeren dienen te weten:
‘mensen slechts’ zijn ook zij. sela
Psalm 10
Maar waarom, Jehovah, staat U zo veraf,
houdt U terug, met daardoor tijden van nood en ontbering?
2
Met gewetenloze hoogmoed brandt men los op de misdeelde,
ze zijn in de ban van ‘listen en lagen’, heel handig bedacht.
3
De gewetenloze geeft hoog op van zijn persoonlijke genoegens,
zijn zegen geldt het winstbejag.
Overduidelijk heeft hij Jehovah veracht,
4
want de gewetenloze, de neus arrogant in de lucht, kijkt nergens naar;
al zijn kwalijke spinsels hebben ‘God is er niet’ als gedachte.
5
En zo gaat hij voort in handel en wandel;
hoe verheven Uw oordelen zijn, ontgaat hem geheel,
allen die hem tegenstaan blaft hij verachtelijk af.
6
Hij zei bij zichzelf: ‘Mij kan toch niets gebeuren,
geen malheur immers, en dat al van geslacht op geslacht.’
7
En vloeken daarbij!
Stijf staat zijn mond van bedrog en intrige,
ongeluk en onrecht liggen paraat onder zijn tong.
8
Zo zet hij zich neer in dicht omheinde hinderlagen,
op verscholen plekken vermoordt hij wie totaal onschuldig is!
Richt zijn spiedend oog zich op zo’n stakker,
9
terwijl hij in zijn schuilplaats op de loer ligt,
als een leeuw in het kreupelhout, op de loer om een ellendige te vangen,
door zijn vangnet dicht te trekken vangt hij de ellendige.
10
Die zakt dan gebroken in elkaar,
gevallen, ten prooi aan zijn brute kracht – de stakkers.
11
Terwijl hij bij zichzelf feitelijk zei:
‘God? Die is het allang vergeten!
Die heeft Zijn gezicht verborgen, heeft nooit iets gezien.’
12
U echter wil ik smeken, Jehovah, sta toch op!
O God, hef op Uw hand,
vergeet niet wie ellendig zijn.
13
Waartoe leidt die gewetenloze godsverachting wel niet,
door wie bij zichzelf zei dat U ‘nergens naar kijkt’?
14
Vast en zeker zag U het, want die ellende en ontsteltenis
neemt U toch waar om het zelf ter hand te nemen?
Op U immers verlaat zich de stakker,
U was de wees toch tot hulp?
15
Welnu, verbreek de sterke arm van we doortrapt gewetenloos is,
met daarbij tevens het kwaad;
speur diens wetteloze sporen na tot U echt niets meer vindt
16
– Jehovah is Koning voor altijd en eeuwig,
de heidense volkeren zullen voorgoed zijn vergaan van Zijn aarde.
17
Zeker zult U luisteren, Jehovah, naar wat die misdeelden verlangen,
U bemoedigt hen, leent hun aandachtig het oor,
18
om recht te verschaffen aan de wees en aan de gekwelde.
Niet langer zal men dan nog proberen
om, waar ook op aarde, gewone mensen te terroriseren.
With thanks to Thamara van Eijzeren
Brenda Boerger (2024) translated psalms 9 and 10 into English and maintained the acrostic:
1 All my thanks I give you, Lord; And my heart says, “You’re adored.”
2 Accolades for all you’ve done, Ballads to Almighty One.
3 Blessedly foes flee in fright, Bad men die when you’re in sight.
4 Cleared name; so I am set free. Case closed for you act justly. Court says heathen are condemned!
5 D’feated, seething, in the end. Don’t consider them again. Dictate evil be wiped out;
6 Endless ruin in their house. Erased, gone hither. Amen.
7 Ever Yahweh, ruler, yes! Faithful rule in righteousness,
8 Fixed on earth your judgment throne: Filled with justice, yours alone.
9/10 God, you keep the battered safe. Glad hearts leap now toward your grace. Glorious Turret, be our host. High security; none lost.
11 Holy one enthroned in Zion. Heathens, hear us sing of God.
12 Ignoring not our troubled cries, It is true our God replies.
13 I say, Mercy! That’s my plea. Just pluck me from th’enemy. Justly come, deliver me!
14 Joyous, Zion-bound I stand Keeping praise sounds in our band; Keeping joy; saved by your hand!
15 Killers dig a hole, and bait it, Lured to roll into that same pit.
16 Lord, you showed your fair decrees Lies the wicked sowed they reaped. Men rejecting God must go: Must be destined for Sheol.
17 Make the needy hold to hope. Not concede or fold up. Nope.
18 Now, Lord Yahweh, raise your hand. Nullify the rebel band. Overwhelm with your great law. Only then, let their fate dawn—
19 Overawed and frightened men. Only light weights, mortal men.
❊ ❊ ❊ ❊
1 Please Yahweh, why far away? Persecuted day by day.
2 Pulling weaker ones aside. Patron, times are bleak. Why hide?
3 Quite proud, they love evil rot. Quarrel, say, “Above’s no God”.
4 Quickly impure ones all say,
“Quite sure we won’t have to pay. ”
5 Rebels cheer in all they do. Ruthless sneering at foes too.
6 Resolutely won’t withdraw; Ruling out King Yahweh’s law.
7 Speak assaults in lie, threat, curse; Speech is salted with set slurs.
8 Shadow-hid, they slink around, Search out victims to bring down. Traitors tear the innocent;
9 Terrify like tigers, rend. Trap the helpless, lie in wait;
10 Troll their net and dangle bait, Unaware ones feel the snare.
11 Until men judge God won’t care. Unaddressed ills stay ignored, Unseen still by Yahweh Lord.
12 Vict’ry, Yahweh, raise your hand. Vindicate us, take a stand.
13 Violent foes revile our God,
“Villains will not get the rod.”
14 Well aware, you see our grief;
We wait, trusting, for relief. Wise one rescues orphaned, poor. Wants to father them, restore.
15 Expunge all evil influence.
Exact their lull recompense.
Expose evil, wicked plans.
16 Yahweh, ever, you command; You drive heathens from your land.
17 Yahweh hears all our requests, Yields hope for the fatherless.
18 Zealous God lifts the oppressed. Zapped, our foes cannot cause fear. Zero hour for man is here.
Following are a number of back-translations of 1 Corinthians 7:16:
Uma: “For we don’t know: maybe you (sing.) woman who bring your (sing.) husband to believe in the Lord, or you (sing.) man will bring your (sing.) wife to believe in the Lord.” (Source: Uma Back Translation)
Yakan: “And you cannot be certain that the husband can yet be influenced/carried-along to trust in Isa Almasi by his believing wife, or the wife by her believing husband so that he/she will be saved.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “We must allow that our spouse who is not a believer divorce us because even if we do not permit it, we cannot also know if by means of us, that person will believe in the Lord or not.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because you (sing.) who believe, you (sing.) don’t know whether you (sing.) will persuade your (sing.) spouse to be saved or not.” (Source: Kankanaey Back Translation)
Tagbanwa: “For if the marriage is not broken, because his/her spouse is a believer, maybe that will lead this one who is still an unbeliever to believe so that he/she can be saved.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And now, the same for men and for women, who are believers, if they are married with people who are not believers, perhaps they will be able to cause that the person’s soul who is not a believer will be saved.” (Source: Tenango Otomi Back Translation)
DutchNBV21: “Who knows, you might save your husband! And who knows, you might save your wife!” Marijke de Lang explains (click or tap here to see)
In its translation of this verse NBV differs considerably from many other translations, even in its content. Throughout ch. 7 Paul gives various directions to (hose in (he community who are married, unmarried, and widowed. Many Corinthians who converted to Christianity were married to a partner who had not done so. In these verses Paul encourages them to remain with their nonbelieving partners and not to divorce them. Even if the partner had not yet converted there was no reason to separate, says Paul. This is because, as he reasons in v. 14, the nonbelieving partner is “sanctified” through marriage. In 7.15 Paul says that if, however, the nonbelieving partner wants a divorce, the believer should accept his or her wishes.
The interpretation of vv. 15b-16 is of crucial importance to the tenor of the entire section. V. 15b reads in Greek, en de eirēnē kekleken humas ho theos. The particle de can have either a copulative sense, “and,” or adversative, “but” This means that one can translate either as “and God has called you to live in peace.” or as “but God has called you to live in peace.” Then v. 16 reads literally “what do you know, woman, if you will save your husband?” And “what do you know, man, if you will save your wife?” These questions can be explained in two ways. We can explain it negatively as “How do you know’ that … ?”, or positively as “For all you know, you may … !” In short, from v. 15b onwards there are two interpretive options. One option is that Paul continues to elaborate the sentence “(hen that must happen.” He resigns himself to couples divorcing because the believer cannot know in any case whether he or she will save the nonbelieving spouse. Today’s English Version has chosen this option.
However, NBV translators have chosen differently, and emphasized the adversative sense of the Greek particle de. They have given a positive interpretation of v. 16. The reasoning behind this decision is as follows: in 7.12-13 Paul says one should not divorce an unbelieving partner if that is not what the partner wishes. In 7.14 the reason for this is given: namely, the nonbelieving partner and any children arc sanctified through the believing spouse. In 7.15a Paul says it is a different matter if the divorce is instigated by the unbelieving partner. In such a case the believer will have to accept the spouse’s decision. But in 7.15b-16 he again says that the believer should not give in too readily, since he or she is called to live in peace. To put it another way, the very fact that the nonbelieving partner is sanctified by marriage is already a form of salvation.
Moreover, the positive interpretation can also be carried through into 7.17-24. Here Paul maintains that the new situation in which converts find themselves need not necessarily lead to all sorts of enforced changes. People are called by God within a certain situation and it is in that situation that they must live out their Christian vocation. A slave should not suddenly try to free himself from his master. A man who is circumcised should not think of having an operation to reverse that circumcision. Would Paul suddenly have a different opinion in the case of marriage between a believer and unbeliever? No. (Source: The Bible Translator 2003, p. 424ff. )
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.
Here, Pilate is addressing Jesus with an informal pronoun and Jesus Pilate with the formal, respectful form.
Voinov explains: “Pilate, as governor of Judea, would consider himself superior to Jesus, a carpenter and itinerant teacher, on the power hierarchy. This is especially visible when Pilate reminds Jesus that he is the one who decides whether Jesus lives or dies. An informal pronoun is appropriate in Tuvan to render this attitude. The more difficult question concerns the form Jesus should use in responding to Pilate. On the one hand, it can be argued from passages such as John 18:33-37 and 19:11 that Jesus did not accept Pilate’s authority. There Jesus affirms himself as king and lets Pilate know that Pilate’s authority is subordinate to God. On the other hand, it seems likely that Jesus would show due respect to the authorities, not out of fear for his life, but rather because this constituted a part of the Jewish concept of righteousness. (…) One potential problem with this solution is that readers may think that Jesus is trying to curry the favor of these powerful people in order to save himself. Before making a final decision the Tuvan translators did comprehension testing concerning this point. None of the readers interpreted Jesus’ use of the informal pronoun in this way, but rather said that Jesus was showing respect appropriate to the position of his addressee.”
In Gbaya, where God is always addressed with the second person plural pronoun ɛ́nɛ́, the common way to address superiors, Pilate and Jesus address each other with the less courteous nɛ́. (Source Philip Noss)
In Khmer, both major translation have Pilate use nĕək (អ្នក) when addressing Jesus, a polite address that shows Pilate’s sincerity, whereas Jesus addresses Pilate with look (លោក), “a polite address that comes off as informal considering Pilate’s station as hegemon.” (Source: Kristofer Dale Coffman in The Bible Translator 2017, p. 227ff. )
Translators of different languages have found different ways with what kind of formality God is addressed.
Like many languages (but unlike Greek or Hebrew or modern 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 the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”
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.
Here, Jesus is addressing the woman with an informal pronoun whereas she addresses him with a formal pronoun, showing respect.
In Gbaya, where God is always addressed with the second person plural pronoun ɛ́nɛ́, the common way to address superiors, the woman addresses him with the less courteous nɛ́ in verse 4:9 but then switches to the courteous plural form ɛ́nɛ́. (Source Philip Noss)
Likewise in Burmese where in the Common Language Version (publ. 2005) the Samaritan woman changes her language level from the Common to the Royal and Religious as she discovers the real nature of Jesus. Jesus appears here as a divine revealer. (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In most Dutch translations, both Jesus and the woman use the formal pronoun, whereas in Afrikaans and Western Frisian Jesus addresses the woman informally and she addresses him with the formal pronoun.
The Hebrew text of Psalms 9/10, 25, 34, 37, 111, 112, 119, and 145 uses acrostics, a literary form in which each verse is started with one of the successive 22 letters of the Hebrew alphabet. According to Brenda Boerger (in Open Theology 2016, p. 179ff. ) there are three different reasons for acrostics in the Hebrew text: “for ease of memorization,” the representation “of the full breadth and depth of a topic, all the way from aleph to taw (tav),” and the perception of “the acrostic form as aesthetically attractive.” (p. 191)
While most translations mention the existence of an acrostic in a note or a comment, few implement it in their translation. The Natügu translation is one such exception. Boerger (see above) cites a strong tradition in singing the psalms and the fact that Natügu, like Hebrew, also has 22 possible initial letters as motivating factors to maintain the acrostics in that language.
Click or tap here for the complete psalm in Natügu
1 Awi-zvzbo mz Yawe,
X tramawxu nzglqpx-krnge nide.
2 Bilvz-zvzx Yawe mz nabznge,
Murde nimu kx nzaetqbz drtqmu na-abrtzlvzamu da kcng tqaleleng.
3 Clve Yawe doa x da amrlx. Naglqlzku drtqde.
X napipx-lxblr-ngrgu nzetu-krde.
4 Da kcng tqmwxlrtix, arlapxpebz Yawe ninge mz da lcng amrlx.
Murde mzli kc tqkrka’-ngrbo bade, ayzlumle natqnge.
5 Elr! Na-abrtrpzmu drtwrmu mz Yawe, murde ma drtqmu tqmya,
X na-abrtzlvzamu nzokatr-krde nimu.
6 Gct, mzli kc nzmnc-krnge tqtrka-ngrde, arlapxq ninge,
Mz nzatutr-krm nzkrka’-krnge.
7 Ili! Enjrl ne Yawe arlapxle leplz mzli kc drtqdr tqetq-ngrde,
Murde aclvele krkcng tzmyatitrlr Yawe.
8 Jzsamu ena nzmrlzkr Yawe x na-abrtr-krbzmu drtwrmu bade.
Murde krkcng tqaclveleng nzabrtz-zvzng.
9 Kxnzvz-nqblqlr natq Yawe nzrngiscng da amrlx.
Delc nimu leplz nedeng na-amrlue-ngrnamu nide.
10 Laion kx nzxplrng nzkrlzlr nzbrtalengr,
Leplz kx nzvz-nqblqlr Yawe, trpnzngr da kx mrbrpxm badr.
11 Mrlxngeng x inyxngeng, lalztqmamu bange,
Murde na-alvztrpo bamu kxnamu nzamrluengr Yawe.
12?Nike suti drtwrm?
?Nzlungr kxmrlz kxboi?
13 Obq zpwx, x bzkq pokiaq.
Bzkq ycmne-atrkatiq leplz,
14 Prszpx nqmq kxtrka. X ale zvz da kxmrlz.
X nasuti drtwrm nzmnc-zpwx-krmu badr leplz mz nrwx.
15 Rlxtibz ncblo kxtubq mz Yawe nzokatr-krde nide.
X Yawe sa naxlrbzle nzkrka’-krde mz nzaclve-krde nide.
16 Sa napnanatile krkcng tzale-zvzng da kxtrka.
Trobqpwzu badr x mzli kc nabz-ngrdr, ani txpwz nzmrbrtrkr mz drtwr nidr. 1 Pita 3:10-12
17 Takitrde nzxlr-krbz Yawe natq leplz kxnztubqng mzli kc tzyrni-ngrbzlr bade,
Murde ngi nqmq krde nzokatr-krde leplz nedeng.
18 Vz zvz nzesolvzti-krde krkcng drtwrdr tqvz,
X nzamnc-lrpi-krde krkcng nabzdr tqyrnibu.
19 Wzpxtx zlwz nzkxpukr ncblo kxtubq.
A’ Yawe sa na-arlapxle nide mz da lcng amrlx.
20 X mz nzaclve-zpwx-krde nide,
Trpnzngr nrvr ngrdeng kx nztavxi. Jon 19:36
21 Yawe sa na-ayrplapxle kxdrka’-ngrng kcng tztrkalr-ngrdr kxnztubqng.
X nqmq krdr lc tqtrka sa nanibq-moule nidr.
22 Zvz Yawe nztu-krbzle mz nibr kxnzawz nedeng.
X trpnzngr nzayrplapx-krde krkcng tzabrtrpzlr drtwrdr bade.
There are two Dutch translations that maintain the acrostic: Naardense Bijbel (publ. 2004) and the Tot Lof van God by Frans Croese (publ. 2010).
Click or tap here for the complete psalm in the Dutch translations
Naardense Bijbel:
1
(v. David,
toen hij zijn verstand verdraaide
voor het aanschijn van Avimelech,- ✡
die hem wegjoeg,
zodat hij kon gáán.)
2
Altijd zal ik zegenen de Ene, ✡
steeds
ligt zijn lof mij voor in de mond.
3
Bij de Ene prijst mijn ziel zich gelukkig,- ✡
mogen gebukten het horen
en zich verheugen!
4
Geeft met mij grootheid aan de Ene, ✡
laat ons zijn naam eenparig roemen!
5
De Ene zocht ik
en hij heeft mij geantwoord, ✡
aan al wat ik duchtte
heeft hij mij ontrukt!
6
En wie opkeken naar hem, zij straalden, ✡
geen schaamrood kleurde
hun wangen.
7
Fluisterend kon deze gebogene nog roepen
en de Ene hoorde, ✡
uit al wat hem benauwde
heeft hij hem gered.
8
Gelegerd is de engel van de Ene
rondom wie hem vrezen, ✡
en hij redt ze uit.
9
Hoe goed de Ene is: proeft het en ziet! ✡
Zalig de kerel
die toevlucht zoekt bij hem!
10
Ja gij, zijn heiligen, vreest de Ene!- ✡
want er zal geen gebrek zijn
voor wie hem vrezen.
11
Kommer en honger leden
welpen van leeuwen, ✡
maar de zoekers van de Ene:
niets van alle goed zal hun ontbreken.
12
Laat u leiden door mij, zonen, en hoort; ✡
de vreze voor de Ene
zal ik u leren!
13
Mannen met behagen in leven, wie niet?- ✡
die lengte van dagen minnen,
het goede willen zien:
14
niet nalaten je tong te hoeden voor kwaad, ✡
je lippen
voor het spreken van bedrog!
15
O wijk voor het kwade, doe het goede, ✡
zoek naar vrede, jaag die na!
16
Rechtvaardigen:
de Ene houdt zijn ogen op hen, ✡
zijn oren
richten zich op hun geroep.
17
Pijnlijk is het aanschijn van de Ene
voor daders van kwaad, ✡
hij snijdt hun gedachtenis van de aarde af.
18
Schreeuwden zij: de Ene hoorde, ✡
aan al hun benauwingen
heeft hij hen ontrukt.
19
Terzijde staat de Ene
gebrokenen van hart, ✡
hij redt verbrijzelden van geest.
20
Vele zijn de rampen
voor een rechtvaardige, ✡
aan die alle
ontrukt hem de Ene,
21
wakend over elk van zijn botten, ✡
daarvan zal niet een
worden gebroken.
22
Zelf echter zal het kwaad
de booswicht doden ✡
en zullen haters van een rechtvaardige
hun schuld boeten.
23
Maar de Ene koopt
de ziel van zijn dienaren los,- ✡
geen schuld voor
al wie toevlucht zoeken bij hem!
Tot Lof van God translation:
Op naam van David, toen bjj zich aan Abimelech als verward bad voorgedaan, waarop die bent wegjoeg en bij heenging.
2
Altijd, alom, allerwegen, zo wil ik Hem zegenen, Jehovah!
Aanhoudend is Zijn lofzang in mijn mond.
3
Beroemen wil mijn ziel zich op Hem, op Jehovah,
zachtaardigen luisteren verheugd.
4
Daarom, verheerlijkt Jehovah met mij,
laat ons gezamenlijk Zijn naam hogelijk prijzen.
5
Ernstig zocht ik Jehovah en Hij antwoordde mij,
uit al mijn verschrikkingen bevrijdde Hij mij.
6
Fantastisch! Ze keken naar Hem uit en straalden;
rood, maar beslist niet van schaamte, was hun gelaat!
7
Hij, Jehovah, Hij luistert waar de ellendige Hem aanroept;
uit al zijn noden zal Hij hem redden.
8
Inderdaad, het is Jehovah’s engel die zich legert
rondom hen die Hem vrezen; Hij is het die hen verlost.
9
Ja, proeft en ervaart dat Jehovah goed is;
hoe gelukkig, de man die toevlucht zoekt bij Hem!
10
Koestert daarom vrees voor Jehovah, al Zijn heiligen,
voor hen die Hem vrezen is er geen enkel gebrek.
11
Liepen jonge leeuwen uitgehongerd rond,
wie Jehovah zochten, ontbrak het aan niets van al het goede.
12
Maar nu dit, mijn kinderen, komt luisteren naar mij,
laat mij jullie Ieren omtrent de vrees voor Jehovah.
13
Natuurlijk, wie wil er niet, waar men het leven liefheeft,
die dagen genieten om inderdaad het goede te zien, allicht.
14
O, hoedt uw tong voor slechtheid,
uw lippen voor bedrieglijke spraak.
15
Pas op, mijd het slechte, beoefen het goede veeleer,
zoek de vrede, jaag die vooral na.
16
Richten Jehovah’s ogen zich op wie rechtvaardig zijn,
Zijn oren zijn op hun noodkreet gericht.
17
Slaat Jehovah’s aangezicht gade wie het kwade bedrijven,
dan toch veeleer om hun gedachtenis op aarde af te snijden.
18
Toen zij echter [de rechtvaardigen dus] schreeuwden,
toen heeft Jehovah geluisterd, uit al hun noden bevrijdde Hij hen.
19
Uit al hun noden! Jehovah is nabij degenen wier hart gebroken is;
redding bewerkt Hij voor degenen wier geest verbrijzeld is.
20
Voor de rechtvaardige zijn er heel wat rampspoeden,
maar van dat alles zal Jehovah hem stellig bevrijden.
21
Werkelijk, al diens beenderen zal Hij beschermen,
niet één ervan zal worden gebroken.
22
Zo zal rampspoed degenen doden die doortrapt gewetenloos zijn,
zij die de rechtvaardige haten, zullen daar ook voor boeten.
23
Stellig, Jehovah zal de ziel loskopen van hen die Hem dienen; niets te boeten valt er daarom voor hen, voor allen die toevlucht zoeken bij Hem!
With thanks to Thamara van Eijzeren
The English Bible translation by Ronald Knox (publ. 1950) maintains most Hebrew acrostics (even though Knox’s translation itself is based on the Latin text of the Vulgate rather than the Hebrew). Due to the higher number of letters in the English alphabet, it skips the letter V, X, Y, and Z.
2 At all times I will bless the Lord; his praise shall be on my lips continually.
3 Be all my boasting in the Lord; listen to me, humble souls, and rejoice.
4 Come, sing the Lord’s praise with me, let us extol his name together.
5 Did I not look to the Lord, and find a hearing; did he not deliver me from all my terrors?
6 Ever look to him, and in him find happiness; here is no room for downcast looks.
7 Friendless folk may still call upon the Lord and gain his ear, and be rescued from all their afflictions.
8 Guardian of those who fear the Lord, his angel encamps at their side, and brings deliverance.
9 How gracious the Lord is! Taste and prove it; blessed is the man that learns to trust in him.
10 It is for you, his chosen servants, to fear the Lord; those who fear him never go wanting.
11 Justly do the proud fall into hunger and want; blessing they lack not that look to him.
12 Know, then, my children, what the fear of the Lord is; come and listen to my teaching.
13 Long life, and prosperous days, who would have these for the asking?
14 My counsel is, keep thy tongue clear of harm, and thy lips free from every treacherous word.
15 Naught of evil cherish thou, but rather do good; let peace be all thy quest and aim.
16 On the upright the Lord’s eye ever looks favourably; his ears are open to their pleading.
17 Perilous is his frown for the wrong-doers; he will soon make their name vanish from the earth.
18 Roused by the cry of the innocent, the Lord sets them free from all their afflictions.
19 So near is he to patient hearts, so ready to defend the humbled spirit.
20 Though a hundred trials beset the innocent, the Lord will bring him safely through them all.
21 Under the Lord’s keeping, every bone of his is safe; not one of them shall suffer harm.
22 Villainy hastes to its own undoing; the enemies of innocence will bear their punishment.
23 The Lord will claim his servant as his own; they go unreproved that put their trust in him. (Source )
(Note that in the Hebrew version, 34:1-22 is lettered 34:2-23, which is followed by Knox)
Another English translation that maintains the acrostic is by Gordon Jackson (The Lincoln Psalter, 1997). (Click or tap here for the complete psalm in Jackson’s translations).
All my days I will bless the Lord;
always my lips shall speak good of his kindness.
Being his, I will glory in him;
let the humble hear and join in praise with me.
Come, all who are minded to honour his name
and let us share together our hallelujahs.
Duly I prayed to him when I was in need;
duly he answered and set my mind at rest.
Each one who seeks him eventually will find him;
he will light up their faces with sudden joy;
For the poor in spirit have a Father in heaven,
and all his wealth is at their command.
Guardian angels are night and day on hand
to preserve God-fearing souls in hardship.
He is the man of supreme taste among men
who has for himself tasted the goodness of God.
In fear of the Lord there is prosperity;
having God, what more can you have?
Just men find in him whatever they need,
but the others are never satisfied.
Knowledge is good, and the first thing you should know
is your place, with God above you.
Life and all of its blessings you can have
if you set store by a few well-tested maxims:
Mind your tongue, so it doesn’t lead you astray,
so it never licks the allurement of a lie;
Never do what you think wrong; always do what you should;
let peace be precious to you, and help others to it;
Open are the eyes of the Lord to the needs of the honest,
and open his ears to their prayers;
Pronounced on the workers of wrong is the sentence of God,
even before they do it their doom is determined;
Ready to help the just, though, before they ask;
he is impatient to hear their prayers, and help them;
So keenly he shares the tears of the broken-hearted,
so keen to lift the spirits of the downcast;
Through all the troubles that fall to a good man’s lot
the Lord sustains him and turns them into blessings;
Unbroken his bones and his spirit,
however much tested and tried;
Vainly the wicked assault him,
they hate him and kill him in vain;
Yes, the Lord will set free the souls of those who love him,
and acquit the failings of any who trust in him.
And lastly, Brenda Boerger (2024) translated this psalm while maintaining the acrostic (click or tap here for the complete psalm in Boerger’s translation).
1 Always Amighty One, I’ll give you praise,
Asserting honor should be God Yahweh’s.
2 By boasting, I brag of his great displays;
By hearing, let abased ones shout hoorays.
3 Choose cheering, exalting him, everyone;
Chant till we’re done and give HaShem our praise.
4 Desperately I asked the Lord to hear,
Delivered, for Lord Yahweh’s ever near.
Each strong anxiety did disappear.
Encouraged, I escaped from every fear.
5 For faces glow, focusing on his name,
For no shame comes when one’s faith is sincere.
6 God hears the poor and grants them hearings sure,
Gracious, he saves from what they can’t endure.
7 High heaven’s angel now camps round the pure.
He rescues those who love him and revere.
8 I tell you, taste the goodness of the Lord.
In his fort’s shelter one finds life secure.
9 Just bow to Yahweh now. on reverent knees;
Join holy ones of his communities.
Keep it in mind that Lord God meets our needs,
Kindly he meets our shortfalls by his deeds.
10 Lean lion ribs may look thin as a rack;
Lord-seekers lack not one good thing indeed.
11 My children, take heed to me when I call.
Make sure that Yahweh’s honored above all.
12 / 13 Now those who love to live long and not fall
Need to refrain from evil lying talk.
Oh only then does life have meaning true —
Obeying God Tsidkenu in your walk.
14 Pursue God’s peace with a hot, holy fire.
Purge evil, making goodness your desire.
Quit your iniquity. Avoid God’s ire.
Quickly now do whatever he requires.
15 Redeemer God rewards those doing right,
Resolves their plight, as holy rectifier.
16 See God stop those who wickedly molest,
So they’re all forgotten, since that is best.
17 Sharp shrieks of pain. God hears his own protest.
Shows shackles fall, as they get their request.
18 Tis true he’s near when broken spirits moan,
To liberate his own who are depressed.
19 Uncounted trials come in by the score,
Unchanging undergirding’s from the Lord.
Vexed, testing great now knocks right at the door —
Vic-to-ry comes from God, whom we adore.
20 When Yahweh God protects the godly’ s bones,
We hear no groans, no breaks, with his support.
21 Expect that men die from iniquity,
Executed as foes of purity.
22 Yahweh God shows his folks security,
Yearning to save those with integrity.
Zapping, condemning need not be his way.
Zeal for Yahweh who gives clemency.
Another published English translation with acrostics is The Psalms Chronologically Arranged by the “Four Friends” (C.T. Arnold, A.W. Potts, F.E. Kitchener, S. Philpotts) of 1870.
Another 19th century translation with maintained acrostics is the German1883 commentary and translation by Franz Delitzsch . Unlike the other translations, he translates the acrostics of this and the other acrostic psalms by following an approximation of the German sound of the 22 letters (alef/א = a; bet/ב = b; gimel/ג = g; dalet/ד = d; he/ה = h; vav/ו = u; zayin/ז = s; chet/ח = h; tet/ט = t; yod/י = i or j; kaf/כ = k; lamed/ל = l; mem/מ = m; nun/נ = n; samech/ס = s; ayin/ע = e; pe/פ = f; tsadi/צ = z; qof/ק = k; resh/ר = r; shin/ש = sch; tav/ת = t).
