inclusive vs. exclusive pronoun (1Tim. 1:8)

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 inclusive form (including the addressee).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (1 Timothy 1:8)

Following are a number of back-translations of 1 Timothy 1:8:

  • Uma: “We know that the Law of Musa is good, as-long-as we use it according to the true way.” (Source: Uma Back Translation)
  • Yakan: “We/one (dual) know(s) that the law of God written by Musa is good if it is correctly/rightly used.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) know that the law which was left behind by Moses is good if we use it properly.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Now regarding the law of God, we know, granted, that that-aforementioned law is good provided that a person’s using-of-it is its proper use.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Of course, we all know that these things which God commanded are good. But it’s necessary that as for our obeying, it follows the meaning of these commands/laws.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning the law which the Jews follow, we know that it is good what it says. But it is necessary that it be known why it is that this law was written.” (Source: Tenango Otomi Back Translation)

law

The Greek that is translated in English as “Law” or “law” is translated in Mairasi as oro nasinggiei or “prohibited things” (source: Enggavoter 2004) and in Noongar with a capitalized form of the term for “words” (Warrinya) (source: Warda-Kwabba Luke-Ang).

In Yucateco the phrase that is used for “law” is “ordered-word” (for “commandment,” it is “spoken-word”) (source: Nida 1947, p. 198) and in Central Tarahumara it is “writing-command.” (wsource: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

See also teaching / law (of God) (Japanese honorifics).

Translation commentary on 1 Timothy 1:8

The mention of law in the previous verse leads to a discussion of the nature and function of the law within the Christian community.

In the Greek, verses 8-11 consist of one sentence; this is reflected in many translations, as, for example, Revised Standard Version. In New Revised Standard Version, however, these four verses are restructured into two sentences, with verse 8 forming one sentence and verses 9-11 another. In Good News Translation, on the other hand, this long sentence has been broken up into three sentences: verse 8, verses 9-10, and verse 11. In Contemporary English Version there are five sentences: verse 8, verse 9a, verse 9b, verse 10a, and verses 10b-11. Translators always need to remember that they are not bound by the sentence divisions in the original text or in various modern translations. What is of primary importance is to enable the intended audience to understand the message of the passage, and the sentence structure must serve this purpose.

The expression we know occurs only here in the Pastoral Letters; in the other letters, particularly those of Paul, it is used to introduce a principle that is generally accepted and acknowledged within the Christian community (see, for example, Rom 2.2; 3.19; 6.6; and others). We should be translated inclusively, since it refers to all Christians, including both the author and the recipient of the letter. In the present context the statement is about the goodness of the law when it is used properly. Law is used in the same way as in the previous verse (verse 7). Good translates a term that usually refers to pleasant outward appearance, hence “beautiful.” Here, however, the focus is on the character of the law as a valid guide for conduct that is morally and ethically acceptable. So one may also translate this first clause as “We know that what God’s law says is correct (or, valid).” In languages that cannot talk about a law “speaking,” one may translate “We [inclusive] know that what is written in God’s law (or, the Law) is good” or “We [inclusive] know that the words in God’s law are good.”

Any one may include everybody, but it has direct reference to those who are teachers of the law (see verse 7). In some languages it may be more appropriate to change any one into a plural form, hence “people,” and say “if people use the Law in the proper way.” In languages that do not use the passive, the active form if any one uses will be more natural. However, in some other languages it may be more natural to use a passive construction here; for example, “if it [the Law] is used lawfully,” “if it is used as it should be used” (compare Good News Translation), or “… in the right way” (Contemporary English Version).

Lawfully refers to the correct and proper use and application of the law. In the Greek text there is a play on the words law and lawfully (nomos–nomimōs); this can be retained in translation as long as there is a natural way of doing it in the receptor language and, more importantly, if the meaning matches that of the Greek text. The clause “if any one uses it lawfully” may be also expressed as “if a person uses it as it should be used” or “if people use it correctly.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

SIL Translator's Notes on 1 Timothy 1:8

Paragraph 1:8–11

Paul said that when people teach the Scriptures, they should teach them correctly.

1:8a

Now: This translates a Greek word, de, that is often translated as “but.” It connects 1:8 to 1:7. In this context it contrasts two facts. First, the false teachers do not understand the things they teach (1:7). Second, Paul, Timothy, and other believers do understand the law (1:8) which they teach.

we know: Paul did not mean that he and Timothy were the only people who knew that God’s laws are good. He included all believers.

the law is good: Paul was saying that God’s law is morally or ethically right. The things that the law says that people should do are just. When people obey the law, they please God. If you have translated Romans, compare Romans 7:12 and 7:16, where Paul also says that “the law is good”.

the law: Paul was still referring to the laws that God gave to Moses. See the note on 1:7a.

Since this phrase is singular in English (and Greek), some readers may think that Paul was talking about only one law. If this causes a problem for your readers you may need to use a plural term.

1:8b

if one uses: The Greek verb that the Berean Standard Bible translates as uses is a general word that means “teaches,” “studies,” and “obeys.” Here Paul was primarily thinking about teaching the law.

legitimately: It is good to teach the law only if people teach it legitimately or “correctly.” The Greek word that the Berean Standard Bible translates as legitimately literally means “lawfully.” If a person teaches the law “lawfully,” it means that the way he teaches it agrees with the purpose for which God gave it. In 1:9–10 Paul explained the true purpose of God’s law.

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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.