inclusive vs. exclusive pronoun (Mic 4:11)

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, the Jarai and the Adamawa Fulfulde translation both use the inclusive pronoun, including everyone.

gentiles / nations

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The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).

Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).

In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also nations.

complete verse (Micah 4:11)

Following are a number of back-translations as well as a sample translation for translators of Micah 4:11:

  • Kupsabiny: “Many are the communities
    who want to fight you.
    (They) are saying,
    ‘Let us beat Jerusalem to destroy it
    and then we shall mock it/gloat over it.” (Source: Kupsabiny Back Translation)
  • Newari: “Now many nations
    have gathered against you, saying-
    "may Zion be desecrated
    and let we see that."” (Source: Newari Back Translation)
  • Hiligaynon: “Now many nations have-gathered to make-war against you (plur.). They say, ‘Let- us (incl.) -put- Jerusalem -to-shame! And then let- us (incl.) -see its shameful situation.’” (Source: Hiligaynon Back Translation)
  • English: “Now the armies of many nations have gathered to attack you.
    They are saying, ‘Jerusalem must be destroyed!
    We want to see this city when it becomes ruins!’” (Source: Translation for Translators)

Translation commentary on Micah 4:11

In verses 11 and 12 the prophet describes a situation in which Jerusalem is besieged by its enemies. But here, in contrast with the previous verses, the enemies do not succeed in conquering the city. Rather they are themselves defeated and crushed by Israel. Perhaps the scene is inspired by the events of 701 B.C., when the Assyrians under King Sennacherib besieged Jerusalem but were forced to withdraw by the outbreak of disease or a similar disaster (see 2 Kgs 19.35). However, verse 13 is hardly a description of that situation and cannot be definitely related to any known historical event. Because the meaning of these verses is so different from the preceding verses, some translators may feel that it will be too confusing to continue the speech without a break. If so, it is possible to put another section heading before verse 11. This may be something like “Jerusalem will defeat her enemies.” If this is done, then it may be good to make clear in verse 11 that the you refers to the people of Jerusalem.

In verse 11 the prophet continues to address Jerusalem in the second person and say Many nations have gathered to attack you. The armies of the larger empires of the period were made up of contingents from various subject provinces, speaking different languages, and the description of any such army as Many nations was quite appropriate. If this expression may be misunderstood to mean “entire nations,” it should be translated as “soldiers from many nations” or “enemies from many nations.”

These enemies themselves state the reason why they have come against Jerusalem, but they express it in an indirect manner. Revised Standard Version gives a literal translation, “Let her be profaned, and let our eyes gaze upon Zion.” This carries overtones of the violent lust of a man about to rape a girl. It is in keeping with the larger context, in which Jerusalem is three times referred to as the “daughter of Zion” (verses 8, 10, and 13). However, there is also another level of meaning. The land of Israel was regarded as sacred, and for an army composed of heathen enemies even to walk on the land was seen as defiling it. We do not know whether the enemy themselves would have thought in such terms, and the real meaning of their words is to express their intention of destroying the city. This is the basic meaning conveyed by Good News Translation, Jerusalem must be destroyed! We will see this city in ruins! Since the overtones of rape and ritual defilement are rather closely linked with Hebrew cultural attitudes and values, many translators may find it difficult to bring out these ideas. They may want to follow the example of Good News Translation and focus on the enemies’ basic aim of destruction. On the other hand, there may be other cultures where this coarse imagery of sexual attack would be appropriate and would help to show the evil attitude of the enemies.

Jerusalem here is literally “Zion” (see comments on 3.10, 12). The first thought can also be expressed as “Let us attack her” or “Let us destroy Jerusalem.” We will see this city in ruins is rather idiomatic English, meaning “When we have finished attacking this city, it will be in ruins.” In ruins may also be expressed as “destroyed” or “there will be nothing left but ruined buildings.”

Quoted with permission from Clark, David J. et al. A Handbook on Micah. (UBS Helps for Translators). New York: UBS, 1978, 1982, 1993. For this and other handbooks for translators see here .