inclusive vs. exclusive pronoun (Prov. 1:14)

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 the first part of this verse (“throw in your lot with us” in English translations), translators typically select the exclusive form and for the second part (“we will all have one purse” in English translations), translators typically select the inclusive form.

The Jarai translation, however, uses the inclusive pronoun for both occurences.

Translation commentary on Proverbs 1:28

In the Hebrew text of verses 28-32, “they” replaces “you [plural].” The pronoun refers to the people mentioned in verse 22. Some modern versions keep the “you” form in these verses, and this is recommended to translators.

“Then they will call upon me”: This line is the reverse of the first line of verse 24. “Then” means at the time they call in their trouble, that is, after the distress and anguish take hold of them. “Call upon me” means “to call on me to help them” or “ask me for help.” Note that Good News Translation has “call for wisdom.”

“But I will not answer”: “Answer” must be rendered in a way that is suitable for the way “call . . . me” is used. In some languages this will be, for example, “I will not listen,” “I will pay no attention to you,” “I will not hear you,” or “I will not come.”

“They will seek me diligently”: “Seek” matches “call” in the previous line. “Seek . . . diligently” translates a word meaning to look for intently and is used, for example, in Job 7.21 of God seeking Job after he has died. Good News Translation says “look for me everywhere.” The thought of verse 28 is expressed elsewhere in Jer 11.11; Micah 3.4; and John 7.34.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 3:5

Verses 5-12 continue with the series of commands or exhortations for the learner to act. However, from here on these relate the learner to the Lord rather than to the wisdom or words of the teacher.

“Trust in the Lord with all your heart”: “Trust” means to rely on, depend on, have confidence in. “Trust” with God as the goal or object means to regard him as the source of wisdom and power in all things and therefore worthy of your entire confidence. The act of trusting is sometimes expressed figuratively as “putting your heart in the hands of” or “laying your liver on someone.” “The Lord” translates the personal name of Israel’s God, Yahweh. “With all your heart” means with all your mind, with the full force of the mental faculties, totally and without reservation. In translation, as in the Hebrew, this may need to be expressed through a bodily figure of speech.

“And do not rely on your own insight”: “Rely” renders a word meaning to lean or support oneself. It is used in 2 Sam 1.6 of Saul leaning on his spear and in 2 Kgs 5.18 of the king of Syria leaning on Naaman’s arm. It takes on the extended sense of trusting (the Lord) in Isa 10.20. “Insight” translates the same word as used in 1.2 and 2.3, and refers to comprehension, understanding, or intelligence.

In some languages the contrast between the two commands in this verse is more naturally stated by placing the negative command (line 2) before the positive command (line 1). For example, Bible en français courant says: “Do not trust in your own intelligence, but rather put your entire confidence in the Lord.”

Some languages express this as “Don’t think that your own understanding is enough to help you. You must trust God with all your thinking.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 4:2

“I give you good precepts”: This is the father’s or teacher’s claim to be heard. “Give” is used in the sense of teach or show. In the Hebrew “you” is plural to agree with “sons” or “children.” “Good” used with “precepts” refers to the positive effect these will have on the learner. “Precepts” translates a word used in 1.5, which refers to learning that is received or handed down from a teacher. In the active sense it means what is taught, and so Good News Translation has “what I am teaching you is good.” Bible en français courant says “I am transmitting to you sure knowledge.”

“Do not forsake my teaching”: “Forsake”, as used in 2.13, means to abandon, give up, or turn away from. “Teaching” translates the Hebrew torah, which was used in 1.8 in the sense of teaching or instruction. You may find it more natural to express this as a positive command; for example, “Remember my teaching” or “Keep in mind what I teach you.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 5:7

The theme of avoiding adultery is interrupted in verse 7 by appealing again to the learner to pay attention to the instruction of the teacher.

“And now, O sons, listen to me”: The appeal for attention from the learner follows the common pattern used in 1.8; 3.1; 4.1, 10; and 5.1. “And now” serves as a transition from the description of the seductive woman in verses 3-6 to the call for attention. In some languages this transitional marker is not translated. For “O sons” see 4.1. The plural “sons” in the Hebrew text is questionable because, aside from the plural verb forms in verse 7, the pronouns, referring back to “sons” in the rest of the chapter, are always singular. The Septuagint as well as the Vulgate have the singular. Therefore, in languages that mark singular and plural, it is advisable to say “my son” or its equivalent and use the singular pronouns.

“Do not depart from the words of my mouth” as a negative command means “Do not reject [give up or forget] what I have taught you.” The positive-negative structure of the verse in Hebrew will be good style in some other languages. But this line may also be stated positively; for example, “Always remember. . .” or “Keep in mind. . ..” For “words of my mouth” see 4.5.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 6:16-19

The increase by one in the second line (“six . . . seven”) is typical of number parallelism in Hebrew poetry. For other examples in Proverbs see 30.15, 18, 21, 29. See also Deut 32.30; Psa 62.11 (Hebrew verse 12); and Job 5.19. The increase from six to seven is not a sudden change in the writer’s mind but rather a rhetorical style in which emphasis is placed on the second number by contrasting it with the number in the first line, which is one less. With number parallelism in other parts of the Old Testament, the numbers are not meant to be exact numbers but have the sense of an indefinite number, that is, a large or important number. In Proverbs, however, the parallel lines are always followed by a list that has the number of items indicated by the number in the second line. And some commentators suggest that the intention of this structure is to highlight or focus on the final line, that is, the final item in the list.

“There are six things which the Lord hates” is literally “These six the Lord hates.” The reference is to sins or bad conduct among people, and so Contemporary English Version says, “There are six or seven kinds of people the Lord doesn’t like.”

“Seven which are an abomination to him”: In the Old Testament various acts such as eating unclean food, worshiping idols, and sacrificing children are said to be an “abomination” to God. “An abomination” refers to anything that is hated, abhorred, or regarded as disgusting. “To him” is literally “to his soul.”

If you do not find it appropriate to keep the number parallelism in your language, you may wish to say, for example, “There are seven things the Lord hates to see people do. They are. . ..” This is the approach of Good News Translation, which combines the two lines of verses 16 and then lists the seven things the Lord hates.

Bible en français courant departs from the way most translations handle number parallelism. That version says “There are six things. . .” then lists the six. Following the sixth in verse 19, it then says, “But there is also a seventh” and then gives the rest of verse 19. You may wish to consider this arrangement in your translation.

Some translations do not state the number of sins at all before listing them; for example, “(16-19) There are some kinds of behavior that are bad in the sight of the Lord, and that he doesn’t like at all. They are: being proud, telling lies, . . . The Lord doesn’t ever want to see these things.” This example also repeats part of verse 16 at the end for the sake of natural style in the language.

In verses 17-18 it is best to keep the body parts if at all possible. Verse 17 lists the first three of the seven sins.

“Haughty eyes, a lying tongue”: Verse 17 may need to be closely connected to verse 16. If you have said in verse 16, for example, “. . . kinds of people the Lord doesn’t like,” then verse 17 can begin “People who have. . .” or “People who do. . ..” “Haughty eyes” as used in Psa 18.27 (Hebrew verse 28) is a figure for pride or arrogance. The expression is used in that verse as a contrast with being humble or lowly. If the image of “haughty eyes” cannot be used, you may find an equivalent figure related to the eyes or another feature of the face or head. If not, it is also possible to use nonfigurative language and say, for example, “proud” or “arrogant.” “A lying tongue” may need to be adjusted in some languages to say, for example, “a double tongue,” “a forked tongue,” “two mouths,” or some other image.

“Hands that shed innocent blood”: “Shed . . . blood” means to kill, murder, or take away someone’s life. “Innocent” refers to people who are not guilty or have done no wrong. See comments on 1.11. The line then means “people who kill others who have done no wrong.” See Good News Translation.

In verse 18 the fourth and fifth sins are added.

“A heart that devises wicked plans”: “Heart” refers to the thoughts of the mind. For “devises . . . plans” see 3.29, where the same Hebrew verb is used.

“Feet that make haste to run to evil”: This is an example of a Hebrew figure of speech in which part of something represents the whole; “feet” here represents the whole person. In poetic discourse it may be best to keep this figure unless a wrong meaning results. This line pictures a person who cannot wait to do evil and may be translated, for example, “whose feet rush to find something wicked to do” or “who hurries to do something evil.”

Verse 19 adds the sixth and seventh sins to the list.

“A false witness who breathes out lies”: “False witness” is used in Psa 27.12 of persons who tell lies in court against the psalmist. In that verse those liars are said to breathe out violence. Here they are said to “breathe out lies”. This expression may refer to the endless flow of their lies or to the ease with which they lie. See 14.5 for the same expression. It is often translated “telling lies in court.”

“A man who sows discord among brothers”: “Man” is supplied by Revised Standard Version. New Revised Standard Version has revised to say “one who. . ..” “Sows discord” is as in verse 14. “Brothers” need not be restricted in sense to literal brothers but may be taken to refer to people who have a close association, such as friends or family members. Contemporary English Version says, “or stir up trouble in a family.”

We noted above (on verse 16) that the order of the items in these verses may be significant. In some of the number parallelism sequences in Proverbs there is clearly a progression to the last item, which is more important, more significant, the real focus of the structure, the point of the saying. This is the case with 30.18-19 and 30.29-31; it may be the intention in all the other occurrences. Scott comments on 30.18-19: “In this type of the numerical proverb, as in vss. 29-31, the climactic fourth line points the parallel in man to what is observed in the external world.”

If this applies to 6.16-19, it means that the thing that Yahweh hates most is the final item, “someone who stirs up quarrels between brothers.” It is the seventh item that is the real “abomination.” And if this is the truth, then we can easily enough see each of the first six items in the list as actions that contribute to and serve to bring about the final abomination. The Bible en français courant way of doing this passage may be intended to give focus to the final item in the list.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 7:16

“I have decked my couch with coverings”: Several words in verses 16-17 are uncertain. “Decked” renders a word that occurs only here in the Old Testament. It appears to mean “spread” or “covered.” “Couch” is used in parallel with bed in Job 7.13. The “couch” used for resting or sleeping would be found in the homes of wealthy people. In a simple house “couch” would refer to a pallet on the floor. In languages that do not have both “couches” and beds, it is sufficient here to speak of “my bed.”

“Coverings” is a noun form of the verb translated “decked” and is used elsewhere only in 31.22, where it refers to articles of fine cloth in the well-kept household of the ideal woman. Contemporary English Version says “The sheets on my bed.” See also Good News Translation.

“Colored spreads of Egyptian linen”: “Colored spreads” is another term describing a luxury that occurs nowhere else in the Old Testament. “Linen” does not translate the usual Hebrew word for “linen”. Similar words in Syriac and Arabic suggest that the sense is that of colored material. However, since it is said to be from Egypt, it may refer to linen. Good News Translation says “sheets of colored linen from Egypt,” and Contemporary English Version has “sheets on my bed are bright-colored cloth from Egypt.” Either of these is a suitable translation model.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Proverbs 8:21

“Endowing with wealth those who love me” is literally “causing those who love me to inherit wealth” or “giving wealth as an inheritance to those who love me.” “Wealth”, used only here in the Old Testament as a noun, refers to a great amount of accumulated money or financial fortune. In some translations this line is expressed as “I make those who love me rich people.”

“And filling their treasuries”: “Treasuries” translates the plural of a word meaning “storehouse,” a building used for storing, keeping, or safeguarding valuable materials of all kinds. We may translate, for example, “I [will] fill their houses with valuables” or “I fill their storehouses full of precious things.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .