inclusive vs. exclusive pronoun (Matt. 22:17)

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 exclusive form (excluding Jesus).

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

complete verse (Matthew 22:17)

Following are a number of back-translations of Matthew 22:17:

  • Uma: “That is why we ask that you (sing.) tell us, what is your (sing.) opinion, Teacher: according to the laws of our (incl.) religion, may we (incl.) pay taxes to Kaisar, or not?'” (Source: Uma Back Translation)
  • Yakan: “Therefore tell us what you say/think. Is it in agreement with our (incl.) law to pay tax to the Leader Sultan of the tribe of Roma or is it not?'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Therefore, tell us, do we break our (incl.) law if we pay the tax to our (incl.) king who is in Rome?'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore please say what your (sing.) opinion is here. Do we (excl.) break our law if we (excl.) pay tax to the Emperador in Roma?'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well what do you think? Is it in harmony with what Moises commanded to pay the payment which that Romano Impiradur who rules over us (incl.) is causing to be paid? Is it possible/acceptable or not?'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “So now we want you to tell us, is it right to pay the money asked by the ruler or not?'” (Source: Tenango Otomi Back Translation)

Japanese benefactives (okikase)

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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 Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, okikase (お聞かせ) or “hear” is 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Honorary "are" construct denoting God ("think/consider/will")

Click or tap here to see the rest of this insight.

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 Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, omow-are-ru (思われる) or “think/consider/will” is used.

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

Translation commentary on Matthew 22:17

The sentence Tell us, then, what you think is similar to the one by which Jesus addressed Peter in 17.25.

Is it lawful may be taken either in a general sense (Moffatt, An American Translation, Barclay “is it right”), or else with specific reference to the Jewish Law (Bibel im heutigen Deutsch, 1st edition “According to the Law of God, are we allowed”). Translators who follow this latter interpretation can also have “Does the Law of Moses permit us” or simply “Is it lawful.”

Pay taxes to Caesar may have to be restructured slightly, particularly if otherwise readers thought that the money had to be paid directly to Caesar rather than to one of the tax collectors who worked for the Roman Empire. “Pay the taxes that Caesar requires” is good.

Originally Caesar was a proper name, but it later became used as a title meaning “Emperor,” which is the way that it is used here: “the Roman Emperor” (Good News Translation, Die Bibel im heutigen Deutsch).

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

SIL Translator’s Notes on Matthew 22:17



22:17a

Tell us, then: The Greek conjunction that the English Standard Version translates as then introduces a conclusion. Their description of Jesus was intended to flatter him and force him into an embarrassing or damaging statement.

Here is another way to translate that connection:

So tell us (God’s Word)
-or-
Tell us therefore (King James Version)

what you think: In Greek this phrase is more literally “what does it seem to you.” They did not ask what the law said but what Jesus thought about what it said. If necessary, you may need to translate so that this phrase points towards what comes next. For example:

what you think about this (New Living Translation (2004))

22:17b

Is it lawful: This phrase means “is it permissible” or “is it proper.” The context indicates that this question is whether the Law of Moses said that these taxes should be paid or not. Here are some other ways to translate this phrase:

Is it right (New International Version)
-or-
are we permitted (Revised English Bible)
-or-
Is it against our Law (Good News Translation)

to pay taxes to Caesar, or not: The Greek verb that the English Standard Version translates as pay is more literally translated “give.” In the context of taxes, it is often translated as “pay.”

taxes: In Greek this is a singular noun. It refers to a payment which the Roman government required from each adult in the empire. It is sometimes called a poll, or head, tax. At that time, it was one denarius per adult per year. When the Romans conducted a census, it was in order to determine how many people would be required to pay this tax. There were other taxes which the Jews paid, but this question was about this particular tax. So it is possible to use a singular word. For example:

to give a poll tax (New American Standard Bible)
-or-
the royal tax (New International Reader’s Version)

to Caesar: The Greek word that the English Standard Version translates as Caesar was the title of the ruler of the Roman empire. The word Caesar may be either transliterated or substituted for (see below). For transliteration there are two options.

Here are some way to translate this word:

• Transliterate it according to the way it is pronounced in English. For example:

Seezah
-or-
Seezer

• Transliterate it according to the original Greek and Latin forms. For example:

Kaisar

• Use another term for the leader of a country. For example:

Emperor (Contemporary English Version)

-or-

big king/chief ⌊in Rome⌋

or not: This part of the question shows that they expected either a Yes or No answer. This was the trap they were trying to set. If he said “No,” then the Herodians (and the Romans they served) would be upset. If he said “Yes,” then the Pharisees and many other people who hated paying this tax to a foreign ruler would be upset.

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