acrostic in Psalm 119

The Hebrew text of Psalm 119 uses an acrostic that separates the 176 verses into 22 sections of 8 verses each, all starting with the same successive letter of the Hebrew alphabet. Some Bible translations note this by using the Hebrew letters or their transcriptions as section titles, others, including the translation into Natügu (see here ) or the Hungarian translations by Szenczi Molnár Albert from 1606 (see here) or by Hajdók János from 1978 (see here ), use a different letter of their alphabet for the first line of each of the sections.

The Danish Bibelen på Hverdagsdansk (publ. 1985, rev. 2015 et al.) translated Psalm 119 into an acrostic in which each of the verses in each section starts with the same letter, although not following the successive order of the Danish alphabet.

Click or tap here for the complete psalm in Danish

1 Velsignede er de, som gør Guds vilje,
alle de, som adlyder Herrens love.
2 Velsignede er de, som holder fast ved hans bud,
og søger ham af hele deres hjerte.
3 Vi ved, at han ønsker, vi skal følge hans vej,
derfor vælger vi at gøre hans vilje.
4 Vi kender dine befalinger, Herre,
som du forventer, vi følger til punkt og prikke.
5 Hvor ville jeg dog inderligt ønske,
at jeg kunne følge dine bud uden at vakle.
6 Ved at fokusere på alle dine befalinger
undgår jeg at blive gjort til skamme.
7 Vore hjerter bryder ud i tak,
når vi forstår dine retfærdige love.
8 Vær tålmodig med mig,
for jeg ønsker at adlyde dine bud.
9 Jeg opfordrer de unge til at følge dit ord,
for det hjælper dem til at blive på din vej.
10 Jeg søger dig af hele mit hjerte,
lad mig ikke fare vild fra dine bud.
11 Jeg gemmer dit ord i mit hjerte
for ikke at synde imod dig.
12 Jeg lover og priser dig, Herre,
lær mig alle dine lovbud.
13 Jeg gentager igen og igen
alle de bud, du har givet mig.
14 Jeg glæder mig over dine befalinger,
som var de alverdens rigdomme.
15 Jeg grunder over dine formaninger
og holder fast ved dine forskrifter.
16 Jeg glæder mig over din vejledning
og vil aldrig glemme dit ord.
17 Lad mig få øjnene op for din godhed,
så jeg kan tjene dig hele mit liv.
18 Luk mine øjne op, så jeg kan se
de vidunderlige ting i din lov.
19 Livet her på jorden er kort,
og jeg har brug for dine love til at lede mig.
20 Længslen efter at kende dig ligger i mit hjerte,
mind mig om dine love hver eneste dag.
21 Lovløse mennesker, der gør oprør mod dig,
vil blive dømt for deres egenrådige stolthed.
22 Lad dem ikke hovere over mig,
fordi jeg adlyder dine bud.
23 Lederne i samfundet bagtaler mig,
men jeg vil tjene dig og handle på dit ord.
24 Lovene, du har givet mig, gør mig glad,
og jeg ønsker at følge din vejledning.
25 Jeg er nedslået og fortvivlet.
Giv mig nyt mod ved dit ord.
26 Jeg fortalte dig det hele, og du hjalp mig.
Lær du mig nu dine principper.
27 Jeg vil gerne forstå hensigten med dine bud,
og jeg beundrer dine gode love.
28 Jeg føler mig så udkørt og trist.
Styrk mig ved dit ord.
29 Jeg vil altid være ærlig over for dig,
lad din lov forvandle min karakter.
30 Jeg har valgt at være trofast,
sat mig for at følge dine lovbud.
31 Jeg klynger mig til dit ord,
for jeg ved, du ikke skuffer mig, Herre.
32 Jeg vil ivrigt adlyde alle dine bud,
for du har givet mig viljen til at gøre det.
33 Lær mig at følge dine love, Herre,
så jeg altid er lydig imod dem.
34 Lad mig vokse i forståelsen af din lov,
så jeg kan holde den af hele mit hjerte.
35 Led mig fremad på lydighedens vej,
for at følge dine bud er min lyst.
36 Lad mit hjertes ønske være at følge dit ord
i stedet for at stræbe efter penge og profit.
37 Livet uden dig er ikke andet end tomhed,
men at følge dit ord giver mig indhold i livet.
38 Lad mig hvile i troen på dine løfter,
som gælder alle, der adlyder dig.
39 Lad dem, der håner mig, blive til skamme,
for jeg ved, at dine bud er gode.
40 Længslen efter dine love ligger i mit hjerte,
hjælp mig til altid at efterleve dem.
41 Du har lovet at redde mig, Herre.
Vis mig nu din trofasthed og grib ind.
42 Det er dit ord, jeg har sat min lid til.
Giv mig et svar til dem, der håner mig.
43 Det, at du redder mig og griber ind,
vil bevise, at det, jeg har sagt om dig, er sandt.
44 Da vil jeg altid holde din lov,
både nu og til evig tid.
45 Det giver mig en vældig frimodighed,
at jeg bygger mit liv på dine love.
46 Derfor skammer jeg mig ikke over dit ord,
men forkynder det frimodigt selv for konger.
47 Det er en stor glæde at kende dine bud.
Åh, hvor jeg elsker dem.
48 Dagligt rækker jeg hænderne ud efter dem.
Det fryder mig at kunne meditere over dem.
49 Herre, jeg tjener dig i tillid til dine løfter,
for det er dem, der giver mig håb.
50 Hver gang jeg kommer ud for modstand,
giver dit ord mig nyt mod på livet.
51 Hån og spot hagler ned over mig,
men jeg holder fast ved dit ord.
52 Herre, jeg holder mig dine bud for øje,
de har stået deres prøve, og de giver mig trøst.
53 Harmen vælder op i mig,
når de gudløse gør nar af dine bud.
54 Hvor jeg end opholder mig,
hylder jeg dine befalinger med glæde.
55 Herre, selv om natten tænker jeg på dig,
også da vil jeg adlyde dine bud.
56 Hver dag vil jeg følge dine bud,
for det giver mig glæde i livet.
57 Jeg bygger mit liv på dig, Herre,
og jeg har besluttet at følge dine bud.
58 Jeg beder dig af hele mit hjerte:
vær nådig imod mig, som du har lovet.
59 Jeg har gjort status over mit liv
og har valgt at rette mig efter dit ord.
60 Jeg vil ikke vente eller tøve,
men straks gøre det, du siger, jeg skal.
61 Jeg vil aldrig glemme din lov,
selv om de gudløse prøver at få mig i fælden.
62 Jeg kan stå op midt om natten
for at takke dig for dine gode love.
63 Jeg er ven med alle, der tjener dig
og overholder dine forordninger.
64 Jorden er fuld af din trofasthed, Herre,
lær mig at forstå dine bud til bunds.
65 Du har holdt dit løfte, Herre.
Du har velsignet mig som din tjener.
66 Dine befalinger og bud er gode,
lær mig at forstå dem og bruge dem ret.
67 Der var engang, hvor jeg gik mine egne veje,
men du ydmygede mig, og nu følger jeg dit ord.
68Du er god og gør altid det gode.
Hjælp mig at adlyde dine befalinger.
69 Det kan godt være, de gudløse bagtaler mig,
men jeg vil helhjertet holde din lov.
70 De er både tykhovedede og stivnakkede,
men at adlyde dit ord giver mig glæde.
71 Det var godt, at du ydmygede mig,
så jeg kunne lære at overholde dine bud.
72 Dit ord er mere værd for mig
end guld og sølv i dynger.
73 Dine hænder formede min krop.
Giv mig nu forstand til at fatte dine bud.
74 De gudfrygtige hilser mig med glæde,
for jeg har sat min lid til dit ord.
75 Dine domme er retfærdige, det ved jeg,
du ydmygede mig for mit eget bedste.
76 Din nåde og barmhjertighed rejste mig op igen,
akkurat som du havde lovet din tjener.
77 Din nåde gav mig nyt livsmod,
for jeg elsker trods alt dine bud.
78 De hovmodige spottere bliver gjort til skamme,
for de bagtaler mig uden grund.
Men jeg vil grunde over dine befalinger.
79 De der kender dine bud og adlyder dig,
dem vil jeg gerne have fællesskab med.
80 Din lov vil jeg følge af hele mit hjerte,
så behøver jeg aldrig at skamme mig.
81 Herre, jeg længes efter, at du redder mig.
Jeg har sat min lid til dine løfter.
82 Hvornår griber du ind og hjælper mig?
Jeg er snart træt af at vente.
83 Herre, jeg er som en indtørret, tilrøget lædersæk,
men dine bud glemmer jeg aldrig.
84 Hvor mange dage skal der gå?
Hvornår vil du straffe mine forfølgere?
85 Hovmodige mennesker, som hader din lov,
har gravet en faldgrube for mig.
86 Hele din lov er troværdig og pålidelig,
åh, hjælp mig mod de gudløses angreb.
87 Herre, de har næsten gjort det af med mig,
men jeg vil ikke svigte dine bud.
88 Hold mig i live på grund af din trofasthed,
så jeg kan adlyde de befalinger, du har givet mig.
89 Dit ord, Herre, står ved magt til evig tid,
det er fast forankret i Himlen.
90 Din trofasthed rækker fra slægt til slægt,
du har grundfæstet jorden, så den ikke kan rokkes.
91 Dine love står fast til denne dag,
for du er universets Herre.
92 Dit ord gav mig den trøst, jeg havde brug for,
ellers var jeg for længst gået til grunde.
93 Dine love vil jeg aldrig glemme,
for det er dem, der holder mig i live.
94 Dig tilhører jeg, for du er min Gud.
Hjælp mig, for jeg ønsker at følge dine bud.
95 De gudløse lurer på at slå mig ihjel,
men jeg har altid dine love i tanke.
96 De fleste ting har deres begrænsning,
men dine befalinger har uanede dybder.
97 Jeg elsker dine bud, Herre.
Dagen igennem er de i mine tanker.
98 Jeg mediterer over dit ord hver dag,
det giver mig et fortrin frem for mine fjender.
99 Jeg har altid dine bud i mine tanker,
de gør mig visere end mine vejledere.
100 Ja, jeg er klogere end de gamle og erfarne,
for jeg adlyder dine befalinger.
101 Jeg holder mig væk fra enhver form for ondskab,
for jeg ønsker at adlyde dit ord.
102 Jeg går ikke vild, men følger dine bud,
for du er den, der underviser mig.
103 Jeg elsker at smage på dit ord,
det er sødere på tungen end honning.
104 Jo mere indsigt jeg får i dine bud,
des mere hader jeg løgnens vej.
105 Dit ord er en lygte for min fod,
et lys på vejen foran mig.
106 Dine love er gode og retfærdige,
jeg har lovet mig selv altid at overholde dem.
107 Der er mange, som er imod mig, Herre,
men du giver mig nyt mod, som du har lovet.
108 Du fortjener min lovsang og tak, Herre,
fortsæt med at lære mig din vilje.
109 Dine bud vil jeg aldrig glemme,
også selv om det bringer mig i livsfare.
110 De gudløse sætter fælder for mig,
men jeg viger ikke en tomme fra dit ord.
111 Dine love er mit evige eje,
de fylder mit hjerte med glæde.
112 Det er min faste beslutning at adlyde dit ord,
indtil jeg drager mit sidste suk.
113 Dem, der følger dig halvhjertet, hader jeg,
men jeg elsker din lov af hele mit hjerte.
114 Du er min tilflugt og mit skjold,
dit ord er det, der giver mig håb.
115 Der er ingen, der kan hindre mig i at adlyde Gud,
de, der vil prøve, tager jeg afstand fra.
116 Du har lovet at give mig styrke til at leve efter dit ord.
Jeg er overbevist om, at du ikke skuffer mig.
117 Den hjælp og støtte, jeg får fra dig,
betyder, at jeg fortsat kan adlyde dine bud.
118 Du forkaster dem, der foragter dit ord,
de er falske og fulde af løgn.
119 Du lader alle de gudløse ende som aske.
Er det da mærkeligt, at jeg elsker dit ord?
120 Dine domme er retfærdige og kan ikke appelleres,
derfor bæver jeg for dig i ærefrygt.
121 Jeg forsøger altid at gøre det rigtige.
Lad ikke mine fjender få bugt med mig.
122 Jag de stolte og overmodige mennesker væk,
så de ikke har mulighed for at skade mig.
123 Jeg er træt af at vente på, at du redder mig,
selv om jeg ved, at du altid holder dine løfter.
124 Jeg ved, at din kærlighed omslutter mig,
lær mig at kende din vilje.
125 Jeg er din tjener, giv mig forstand
til at fatte dine formaninger.
126 Jeg græmmes, når de gudløse overtræder dine bud.
Herre, hvornår griber du ind?
127 Jeg foretrækker din lov
frem for guld og grønne skove.
128 Jeg hader løgn og bedrag,
men elsker at adlyde dine bud.
129 Din vejledning er vidunderlig,
jeg ønsker at rette mig efter den.
130 Dit ord bringer lys, når det bliver forstået,
selv begyndere kan fatte det.
131 Dit ord skaber en længsel i mig,
jeg kan aldrig få nok af det.
132 Din nåde og barmhjertighed gør mig godt,
du er god mod alle, som elsker dig.
133 Dit ord viser mig den vej, jeg skal gå,
så jeg ikke bliver overrumplet af det onde.
134 Der er mennesker, som vil føre mig på vildspor.
Hjælp mig til at holde fast ved dine bud.
135 Du velsigner mig med dit nærvær.
Hjælp mig at tjene dig bedre.
136 Der er mange, der ikke holder dine bud,
derfor strømmer tårerne ned over mine kinder.
137 Du er en god Gud, Herre,
alle dine love er retfærdige.
138 Dine principper er fuldkomne,
og din trofasthed er stor.
139 Der er mange, som ignorerer din vejledning,
og det skærer mig i hjertet at se det.
140 Dit ord er ædelt som renset sølv,
derfor elsker jeg det så højt.
141 Der er ikke noget særligt ved mig,
men jeg forsømmer ikke at adlyde dine bud.
142 Din retfærdighed varer evigt,
din lov vil altid være sand.
143 Det sker, at jeg tynges af bekymring og uro,
men dine bud gør mig glad igen.
144 Din lov står altid ved magt,
lad mig forstå den bedre dag for dag.
145 Jeg beder dig inderligt om hjælp, Herre.
Svar mig, og jeg vil adlyde dine bud.
146 Jeg råber til dig: „Red mig,
så jeg kan adlyde dine bud.”
147 Jeg er oppe før daggry for at råbe om hjælp,
for jeg sætter min lid til løfterne i dit ord.
148 Jeg ligger vågen om natten
og mediterer over dit ord.
149 Jeg beder dig, Herre, hør min bøn,
vær mig nådig og red mit liv.
150 Jeg gruer for, hvad mine fjender vil gøre,
for de er ligeglade med din lov.
151 Jeg ved dog, at du er mig nær, Herre,
alle dine bud er grundet på sandheden.
152 Jeg har for længe siden lært,
at dit ord står urokkeligt fast.
153 Vær nådig og fri mig fra mine lidelser,
for jeg har ikke taget let på din lov.
154 Ved at høre dine løfter får jeg nyt mod.
Kæmp på min side og red mig.
155 Ved at gøre oprør mod dig og dine bud,
har de gudløse mistet håbet om frelse.
156 Hvor er din nåde dog stor, Herre,
du har magt til at redde mit liv.
157 Vel er mine fjender og modstandere mange,
men jeg holder fast ved dine lovbud.
158 Ved synet af de gudløse bliver jeg fyldt med foragt,
for de gør oprør mod dine bud og befalinger.
159 Vis mig din kærlighed og red mit liv,
Tænk dog på, hvor højt jeg elsker dine love.
Giv mig liv, for du elsker mig med trofast kærlighed!
160 Værdien af dit ord er ubeskrivelig,
det er troværdigt og står fast for evigt.
161 Der er magtfulde mænd, som angriber mig uden grund,
men jeg vil holde fast ved dit ord i mit hjerte.
162 Din vejledning fylder mig med glæde,
som en, der har vundet en stor gevinst.
163 Det er løgn og bedrag, jeg hader,
men jeg elsker dit ord.
164 Dag efter dag vil jeg takke dig
for dine retfærdige lovbud.
165 De, der elsker din lov, lever trygt,
intet kan rokke dem.
166 Der er en forvisning i mit hjerte om, at du vil redde mig,
og jeg vil blive ved med at adlyde dine bud.
167 Dine befalinger har jeg altid for øje,
jeg elsker dem af hele mit hjerte.
168 Du ved, at jeg har adlydt dine bud,
for mit liv ligger udbredt for dig.
169 Jeg beder om hjælp, Herre, lyt til mit råb.
Lad dit ord give mig råd og vejledning.
170 Ja, jeg beder så inderligt om nåde,
grib ind og red mig, som du har lovet.
171 Jeg vil lovprise dig, Herre,
for du har lært mig at forstå dine bud.
172 Jeg vil synge en sang om dit ord,
for alle dine love er gode og retfærdige.
173 Jeg venter på, at du griber ind,
for jeg har valgt at gøre din vilje.
174 Jeg længes efter, at du redder mig, Herre,
og jeg glæder mig over dine lovbud.
175 Jeg ønsker at leve i lovprisning til dig.
Lad dit ord være min støtte på livsvejen.
176 Jeg er som et får, der er faret vild.
Kom og red mig, for jeg har holdt fast ved dine bud.

Copyright © 1985, 1992, 2005, 2013, 2015 by Biblica, Inc.®

In the translation by Josua Boesch into the Zürich German dialect (Züritüütsch) of Swiss German (publ. 2009 ), the Psalms were also translated while maintaining the acrostic.

Click or tap here for the first 24 verses of this psalm in Zürich German

1 Am beschte gaat s dène,
wo uufrächt de wääg gönd
i de spuure vo IMM siner TORAA.
2 Am schöönschte isch s läbe
im gsprööch mit imm,
und wämen inn suecht vo ganzem hèèrze.
3 Au tuet mer käis unrächt uf dèm wääg,
won èr mit äim gaat.
4 A diich wott i miich halte,
duu säisch mer wodure.
5 Ach, gieng ich min wääg
doch fescht und entschlosse,
esoo wie duu mer en zäigt häsch.
6 A reschpäkt wüür s mer nöd fèèle,
Wän i diini gebott imer wüür reschpektiere.
7 Au iich wott diir tanke us luuterem hèèrze,
wän i uswändig leere,
was duu mer verordnisch.
8 A diini voorschlèèg wott ich mi halte,
las mi doch nöd im stich.

9 Bi diir und diim woort sich oriäntiere,
daas bewaart uf em graade wääg,
wä me jung isch.
10 Bi diir suech i raat,
las mi nöd abchoo vo dèmm,
wo duu mer raatisch.
11 Behüete wott i diis woort ganz zinnerscht,
a diir wett i mi scho nöd verfèèle.
12 Bewundere wott i nu DICH
prèèg mer fescht ii, was duu mi gleert häsch.
13 Bi diir bliibt e käis woort verschlosse,
duu läisch mer s uf d lippe,
das i s wiiter verzele.
14 Bim grööschte riichtum wèr i nöd eso glückli
wien uf diim wääg, won i gfunde han.
15 Bi dène wääg, wo duu mit öis gaasch,
gspüürt me ganz tüütli, wo s duregaat.
16 Begläitet häsch duu miich,
wien i mer s nie hett la tröime.
Wie chönnt i diis woort au vergässe!

17 Chumm, gib dèm,
wo für diich läbt und liidet, nöis läbe,
dänn chan er dis woort scho erfüle.
18 Chèèntsch mer nöd d augen uuftue,
das iich a de wunder vo diner TORAA
nöd verbiiluege?
19 Chumm doch,
ich bi nu en gascht uf der èrde,
verbiirg mer nöd s ghämnis vo diine gebott.
20 Chumm duu doch sälber
und hilf mer i minere seensucht
nach diir und diineren antwort.
21 Chumm lueg,
und weer dfene, wo sich so ubermüetig benämed.
Verfluecht, wèr diis gebott umgaat!
22 Chumm,
nimm mer d schand und de spott,
ich ha ja ghalte, was du verlangt häsch.
23 Chumm lueg,
wie di groosse mis läbe verhandled,
aber iich anerchäne nu daas,
wo duu über miich pschlüüssisch.
24 Chumm äntli,
nu s gsprööch mit diir
cha mer raate und cha mi rächt fröje.

The English Bible translation by Ronald Knox (publ. 1950) maintains almost every Hebrew acrostic (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 letters Q, X, Y, and Z.

Click or tap here for the complete Psalm in English

1 Ah, blessed they, who pass through life’s journey unstained, who follow the law of the Lord!
2 Ah, blessed they, who cherish his decrees, make him the whole quest of their hearts!
3 Afar from wrong-doing, thy sure paths they tread.
4 Above all else it binds us, the charge thou hast given us to keep.
5 Ah, how shall my steps be surely guided to keep faith with thy covenant?
6 Attentive to all thy commandments, I go my way undismayed.
7 A true heart’s worship thou shalt have, thy just awards prompting me.
8 All shall be done thy laws demand, so thou wilt not forsake me utterly.
9 Best shall he keep his youth unstained, who is true to thy trust.
10 Be thou the whole quest of my heart; never let me turn aside from thy commandments.
11 Buried deep in my heart, thy warnings shall keep me clear of sin.
12 Blessed art thou, O Lord, teach me to know thy will.
13 By these lips let the awards thou makest ever be recorded.
14 Blithely as one that has found great possessions, I follow thy decrees.
15 Bethinking me still of the charge thou givest, I will mark thy footsteps.
16 Be thy covenant ever my delight, thy words kept in memory.
17 Crown thy servant with life, to live faithful to thy commands.
18 Clear sight be mine, to contemplate the wonders of thy law.
19 Comfort this earthly exile; do not refuse me the knowledge of thy will.
20 Crushed lies my spirit, longing ever for thy just awards.
21 Chastener of the proud, thy curse lies on all who swerve from thy covenant.
22 Clear me of the reproach that shames me, as I was ever attentive to thy claims.
23 Closeted together, princes plot against me, thy servant, that thinks only of thy decrees.
24 Claims lovingly cherished, decrees that are my counsellors!
25 Deep lies my soul in the dust, restore life to me, as thou hast promised.
26 Deign, now, to shew me thy will, thou who hast listened when I opened my heart to thee.
27 Direct me in the path thou biddest me follow, and all my musing shall be of thy wonderful deeds.
28 Despair wrings tears from me; let thy promises raise me up once more.
29 Deliver me from every false thought; make me free of thy covenant.
30 Duty’s path my choice, I keep thy bidding ever in remembrance.
31 Disappoint me, Lord, never, one that holds fast by thy commandments.
32 Do but open my heart wide, and easy lies the path thou hast decreed.
33 Expound, Lord, thy whole bidding to me; faithfully I will keep it.
34 Enlighten me, to scan thy law closely, and keep true to it with all my heart.
35 Eagerly I long to be guided in the way of thy obedience.
36 Ever let my choice be set on thy will, not on covetous thoughts.
37 Eyes have I none for vain phantoms; let me find life in following thy ways.
38 Establish with me, thy servant, the promise made to thy worshippers.
39 Ease me of the reproach my heart dreads, thou, whose awards are gracious.
40 Each command of thine I embrace lovingly; do thou in thy faithfulness grant me life.
41 For me too, Lord, thy mercy, for me too the deliverance thou hast promised!
42 Fit answer for those who taunt me, that I rely on thy truth.
43 Faithful thy promise, let me not boast in vain; in thy covenant lies my hope.
44 For ever and for evermore true to thy charge thou shalt find me.
45 Freely shall my feet tread, if thy will is all my quest.
46 Fearlessly will I talk of thy decrees in the presence of kings, and be never abashed.
47 Fain would I have all my comfort in the law I love.
48 Flung wide my arms to greet thy law, ever in my thoughts thy bidding.
49 Go not back on the word thou hast pledged to thy servant; there lies all my hope.
50 Good news in my affliction, thy promises have brought me life.
51 Ground down by the scorn of my oppressors, never from thy law I swerve aside.
52 Gracious comfort, Lord, is the memory of thy just dealings in times long past.
53 Great ruth have I to see wrong-doers, and how they abandon thy law.
54 Gone out into a land of exile, of thy covenant I make my song.
55 Gloom of the night finds me still thinking of thy name, Lord, still observant of thy bidding.
56 Guerdon I ask no other, but the following of thy will.
57 Heritage, Lord, I claim no other, but to obey thy word.
58 Heart-deep my supplication before thee for the mercies thou hast promised.
59 Have I not planned out my path, turned aside to follow thy decrees?
60 Haste such as mine can brook no delay in carrying out all thy bidding.
61 Hemmed in by the snares which sinners laid for me, never was I forgetful of thy law.
62 Hearken when I rise at dead of night to praise thee for thy just dealings.
63 How well I love the souls that fear thee, and are true to thy trust!
64 How thy mercy fills the earth, Lord! Teach me to do thy will.
65 In fulfilment of thy promise, Lord, what kindness thou hast shewn thy servant!
66 Inspire, instruct me still; all my hope is in thy covenant.
67 Idly I strayed till thou didst chasten me; no more shall thy warnings go unheeded.
68 Indeed, indeed thou art gracious; teach me to do thy bidding.
69 In vain my oppressors plot against me; thy will is all my quest.
70 Inhuman hearts, curdled with scorn! For me, thy law is enough.
71 It was in mercy thou didst chasten me, schooling me to thy obedience.
72 Is not the law thou hast given dearer to me than rich store of gold and silver?
73 Jealous for the handiwork thou hast made, teach me to understand thy commandments.
74 Joy shall be theirs, thy true worshippers, to see the confidence I have in thy word.
75 Just are thy awards; I know well, Lord, it was in faithfulness thou didst afflict me.
76 Judge me no more; pity and comfort thy servant as thou hast promised.
77 Judge me no more; pardon and life for one that loves thy will!
78 Just be their fall, who wrong me scornfully; thy law is all my study.
79 Joined to my company be every soul that worships thee and heeds thy warnings.
80 Jealously let my heart observe thy bidding; let me not hope in vain.
81 Keeping watch for thy aid, my soul languishes, yet I trust in thy word.
82 Keeping watch for the fulfilment of thy promise, my eyes languish for comfort still delayed.
83 Kitchen-smoke shrivels the wine-skin; so waste I, yet never forget thy will.
84 Knowest thou not how short are thy servant’s days? Soon be my wrongs redressed.
85 Knaves will be plotting against me still, that are no friends to thy law.
86 Knaves they are that wrong me; bring aid, as thy covenant stands unchanging.
87 Keep thy bidding I would, though small hope of life they had left me.
88 Kind as thou ever wert, preserve me; then utter thy bidding, and I will obey.
89 Lord, the word thou hast spoken stands ever unchanged as heaven.
90 Loyal to his promise, age after age, is he who made the enduring earth.
91 Long as time lasts, these shall stand, obeying thy decree, Master of all.
92 Lest I should sink in my affliction, thou hast given thy covenant to be my comfort.
93 Life-giving are thy commands, never by me forgotten.
94 Lend me thy aid, for thine I am, and thy bidding is all my quest.
95 Let sinners go about to destroy me, I wait on thy will.
96 Look where I may, all good things must end; only thy law is wide beyond measure.
97 My delight, Lord, is in thy bidding; ever my thoughts return to it.
98 Musing still on thy commandments, I have grown more prudent than my enemies.
99 More wisdom have I than all my teachers, so well have I pondered thy decrees.
100 More learning have I than my elders, I that hold true to thy charge.
101 Mindful of thy warnings, I guide my steps clear of every evil path.
102 Meek under thy tuition, thy will I keep ever in view.
103 Meat most appetizing are thy promises; never was honey so sweet to my taste.
104 Made wise by thy law, I shun every path of evil-doing.
105 No lamp like thy word to guide my feet, to shew light on my path.
106 Never will I retract my oath to give thy just commands observance.
107 Nothing, Lord, but affliction, never the saving help thou didst promise me?
108 Nay, Lord, accept these vows of mine; teach me to do thy bidding.
109 Needs must I carry my life in my hands, yet am I ever mindful of thy law.
110 Nearly the snares of the wicked caught my feet, yet would I not swerve from thy obedience.
111 Now and ever thy covenant is my prize, is my heart’s comfort.
112 Now and ever to do thy will perfectly is my heart’s aim.
113 Out upon the men that play traitor to the law I love!
114 Other defence, other shield have I none; in thy law I trust.
115 Out of my path, lovers of wrong; I will keep my God’s commandments.
116 Only let thy promised aid preserve me; do not disappoint me of the hope I cherish.
117 Only do thou sustain me in safety, looking ever to thy will.
118 Obey thee who will not, shall earn thy disdain; idle is all their scheming.
119 Outcasts they are that profane the land with wrong; for me, thy law is enough.
120 Overcome is my whole being with the fear of thee; I am adread of thy judgements.
121 Protect the justice of my cause; never leave me at the mercy of my oppressors.
122 Pledge thyself still to befriend me; save me from the oppression of my enemies.
123 Pining away, I look for thy saving help, the faithful keeping of thy promises.
124 Pity thy own servant, and teach him thy decrees.
125 Perfect in thy own servant’s heart the knowledge of thy will.
126 Put off the hour, Lord, no more; too long thy commandment stands defied.
127 Precious beyond gold or jewel I hold thy law.
128 Prized be every decree of thine; forsworn be every path of evil-doing.
129 Right wonderful thy decrees are, hard to read, and well my heart heeds them.
130 Revelation and light thy words disclose to the simple.
131 Rises ever a sigh from my lips as I long after thy covenant.
132 Regard and pity me, as thou hast pity for all that love thy name.
133 Rule thou my path as thou hast promised; never be wrong-doing my master.
134 Rescue me from man’s oppression, to wait henceforth on thy bidding.
135 Restore to thy servant the smile of thy living favour, and teach him to know thy will.
136 Rivers of tears flow from my eyes, to see thy law forgotten.
137 So just, Lord, thou art, thy awards so truly given!
138 Strict justice and utter faithfulness inspire all thy decrees.
139 Stung by love’s jealousy, I watch my enemies defy thy bidding.
140 Shall not I, thy servant, love thy promises, tested and found true?
141 Still despised and disinherited, I do not forget thy charge.
142 Stands thy faithfulness eternally, thy law for ever changeless.
143 Sorrow and distress have fallen on me; in thy commandments is all my comfort.
144 Sentence eternal is thy decree; teach me the wisdom that brings life.
145 Thy audience, Lord, my whole heart claims, a heart true to thy trust.
146 To thee I cry, O grant deliverance; I will do all thy bidding.
147 Twilight comes, and I awake to plead with thee, hoping ever in thy promises.
148 Through the night my eyes keep watch, to ponder thy sayings.
149 Thine, Lord, to listen in thy mercy, and grant life according to thy will.
150 Treacherous foes draw near, that are strangers to thy covenant.
151 Thou, Lord, art close at hand; all thy awards are true.
152 Taught long since by thy decrees, I know well thou hast ordained them everlastingly.
153 Unblessed is my lot; look down and rescue me, that still am mindful of thy law.
154 Uphold my cause, and deliver me; true to thy promise, grant me life.
155 Unknown thy mercy to the sinner that defies thy bidding.
156 Unnumbered, Lord, are thy blessings; as thy will is, grant me life.
157 Under all the assaults of my oppressors, I keep true to thy charge.
158 Unhappy I, that watch thy warnings to the sinner go unheeded!
159 Up, Lord, and witness the love I bear thy covenant; in thy mercy bid me live!
160 Unchanging truth is thy word’s fountain-head, eternal the force of thy just decrees.
161 Vexed by the causeless malice of princes, my heart still dreads thy warnings.
162 Victors rejoice not more over rich spoils, than I in thy promises.
163 Villainy I abhor and renounce; thy law is all my love.
164 Votive thanks seven times a day I give thee for the just awards thou makest.
165 Very great peace is theirs who love thy law; their feet never stumble.
166 Valiantly, Lord, I wait on thee for succour, keeping ever true to thy charge.
167 Vanquished by great love, my heart is ever obedient to thy will.
168 Vigilantly I observe precept and bidding of thine, living always as in thy sight.
169 Wilt thou not admit my cry, Lord, to thy presence, and grant me thy promised gift of wisdom?
170 Wilt thou not countenance my plea, redeem thy pledge to deliver me?
171 What praise shall burst from my lips, when thou makest known thy will!
172 What hymns of thankfulness this tongue shall raise to the author of all just decrees!
173 Wouldst thou but lift thy hand to aid me, that take my stand on thy covenant!
174 Weary it is, Lord, waiting for deliverance, but thy law is my comfort.
175 When will thy just award grant redress, that I may live to praise thee?
176 Wayward thou seest me, like a lost sheep; come to look for thy servant, that is mindful still of thy bidding.

Source

There are several private modern English translations that implement an acrostic, including this one by Doug Van Dorn and one by Brenda Boerger (in Notes on Translation 1997, p. 35ff.)

For other psalms that use acrostics see Psalm 9/10, 25, 34, 37, 111, 112, and 145.

complete verse (Psalm 119:126)

Following are a number of back-translations as well as a sample translation for translators of Psalm 119:126:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “Jehovah, it is time that you do something;
    your laws are being broken.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “O LORD, O LORD rise up!
    The time has come, Do some work,
    they have already violated Your teaching.” (Source: Newari Back Translation)
  • Hiligaynon:
    “LORD, this (is) now the time that you (sing.) are-to-take-action,
    for the people do- not -follow your (sing.) law.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “LORD, the day comes that you should do something,
    for there are many people who spoil your Law.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Ee BWANA, huu ni wakati wa kutenda kitu,
    kwa maana watu wanavunja sheria yako.” (Source: Nyakyusa Back Translation)
  • English:
    “Yahweh, now is the time for you to punish people
    because they have disobeyed your laws.” (Source: Translation for Translators)

teaching / law (of God) (Japanese honorifics)

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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-oshie (みおしえ) or “teaching (of God)” in the referenced verses.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also law.

tetragrammaton, YHWH

The translation of the tetragrammaton (YHWH or יהוה‎) is easily the most often discussed issue in Bible translation. This is exemplified by the fact that there is virtually no translation of the Bible — regardless of language — where the position of the respective translator or translation team on how to translate the name of God into the respective language is not clearly stated in the preface or introduction.

Click or tap here to read about the different ways the tetragrammaton is and has been translated

The literature on this topic is overwhelming, both as far as the meaning of YHWH and the translation of it by itself and in combination with other terms (including Elohim and Adonai). There is no reason or room to rehash those discussions. Aside from various insightful translations of YHWH into various languages (see below), what’s of interest in the context of this tool are official and semi-official statements regarding the translation by Bible translation agencies and churches. These include the 1992 statement by United Bible Societies’ “Names of God” Study Group (see The Bible Translator 1992, p. 403-407 ) or the “Letter to the Bishops’ Conference on ‘The Name of God'” by the Congregatio de Cultu Divino et Discriplina Sacramentorum of 2008 (see here et al.).

In summary, the UBS study group gives six different options on how to translate YHWH: 1) transliterate (some form of “Yahweh” or “Jehovah” if this is an already established term); 2) translate (along the lines of kurios — κύριος in the Septuagint); 3) translate the meaning of YHWH; 4) use a culture-specific name; 5) translate Elohim and YHWH in the same way; or 6) use a combination of any of these options.

The official Catholic directive states that for liturgical purposes YHWH is to be translated as an equivalent of Kurios (“Lord”) unless when appearing in combination with Elohim (“God”) or Adonai (“lord”), in which case it’s to be translated with “God.”

In the following collection of examples, any of the above-mentioned strategies are used.

Use of Typographical Means to Offset the Name of God

A large number of Bible translations in many Western European languages have used a similar strategy to translate YHWH as an equivalent of Kurios or Adonai (“lord” in Greek in Hebrew) but have used either small caps or all caps to denote these occurrences as an equivalent to a proper name. Here are some examples:

  • English: Lord
  • Danish: Herren (In recent editions: Herren and Gud (“God”))
  • Swedish: Herren (traditionally: YHWH Herren and Elohim Herren)
  • French: SEIGNEUR (in the Traduction œcuménique de la Bible)
  • German: Herr or Herr (see also the translation by Buber/Rosenzweig below)
  • Dutch: HERE
  • Portuguese: Senhor
  • Welsh: ARGLWYDD
  • Spanish: Señor

None of the European languages have found a “cultural-linguistic equivalent” with the possible exception of Eternal or l’Éternel (see below).

The rendering of the translation of YHWH in bold (and uppercase) characters is for instance used in Guhu-Samane: QOBEROBA (a term of address for a respected person and also connotes “forever”) (for “forever”, see below under Translations of the Name of God) and the upper-casing in Bible translations in several other languages in Papua New Guinea:

In Cebuano (Ang Pulong sa Dios edition, 2010) and Hiligaynon (all versions), Ginoo, a typographical variant of Ginoo (“Lord”) is used. Bible translation consultant Kermit Titrud (SIL): “‘Yahweh’ is too close to Yahwa, their word for ‘Satan.’ We were afraid that in the pulpits readers might misread ‘Yahweh’ and say ‘Yahwa.’ So we went with the tradition found in most English translations. Ginoo for ‘Yahweh’ and Ginoo for ‘adonai.'”

In languages where capitalization is not a typographical option, other options are available and used, such as in Japanese, where the generic term shu for “Lord” is bolded in some translations to offset its meaning (Source: Omanson, p. 17).

In Pattani Malay, the word for “Lord” is underlined: ربي. (Source: Andy Warren-Rothlin)

A graphical way of representation beyond typography was used by André Chouraqui in his French La Bible hebraique et le Nouveau Testament (publ. 1974-1977) for which he superimposed adonai and Elohim over (the French rendition) of the tetragrammaton:

(Source: Andy Warren-Rothlin in Noss / Houser, p. 618ff.; see also tempt God / put God to the test)

Translations of the Name of God

A translation of YHWH with a rendering of the meaning of “Eternal” was done in English by James Moffatt (between 1926 and 1935) with Eternal, The Voice translation with Eternal One (2012), in French versions as L’ÉTERNEL by J. F. Ostervald in 1904 or l’Éternel by L. Segond (1910-1938, not in more recent revisions) and Zadoc Kahn (1964) (for the French translation, see also LORD of hosts), or in Obolo as Okumugwem: “The Ever-Living” (source: Enene Enene). In francophone Africa, translations of l’Éternel are widely used, due to the wide use of Segond’s early editions (see above). Examples include Nancere (Nandjéré) with Kumuekerteri, Ngambay (Ngambaï) with Njesigənea̰, Sar with Kɔ́ɔ̄ɓē, Mbay (Mbaï) with Bïraþe, Kim with Bage ɗiŋnedin, or Lélé uses Gojɛnɛkirɛkindiy (verbatim: “who remains for his eyes”). (Source: Andy Warren-Rothlin)

Similarly and at the same time expanding its meaning, the Nzima translation of 1998 translated YHWH as Ɛdεnkεma, the “Eternal All-Powerful Creator and Sustainer” (Source: David Ekem in The Bible Translator 2005, p. 72ff. ).

“Creator” is also used in Kazakh (Zharatkhan [Жаратқан]), Karakalpak (Zharatkhan [Жаратқан], sometimes in combination with Iyeg [Ийег] — “Master”), and Kirghiz (Zharatkhan [Жаратқан], likewise in combination with “Master” or Ege [Эге]). (Source: David Gray).

Nepali, Bengali, and Hindi are all derived from Sanskrit and have (eventually) all found similar translations of YHWH. In Bengali “God” is translated as Ishwar (ঈশ্বর) (widely used in Hindu scriptures, where it’s used as a title, usually associated with “Siva”) and YHWH as Shodaphrobhu (সদাপ্রভু) — “Eternal Lord”; in Nepali YHWH is translated as Paramaprabhu (परमप्रभु)– “Supreme Lord”; and Hindi translates YHWH as Phrabu (प्रभु) — “Lord.” In earlier translations all three languages used transliterations of Jehovah or Yahweh. (Source: B. Rai in The Bible Translator 1992, p. 443ff. and Barrick, p. 124).

  • The influential German Jewish translation of Martin Buber and Franz Rosenzweig (between 1925 and 1961) translates YHWH in Exodus 3:15 with “Ich bin da” (“I exist” or “I am”) and in all other instances with pronouns in small caps (Er, Ihm, Ihn, Ich — “he,” “him,” “his,” “I”).
  • The Jewish orthodox English ArtScroll Tanakh translation (publ. 2011) uses Hashem or “The Name”
  • In the Bavarian translation by Sturmibund (publ. 1998), it is translated as Trechtein or “Sovereign, Lord.” “Trechtein” is related to the obsolete English “drighten.” (Source: Zetzsche)
  • In Ge’ez, Tigrinya, and Amharic it is translated with Igziabeher (እግዚአብሔር) or “Ruler/Lord of the Nations/Peoples.” In Ge’ez Igziabeher is used for “God” as well, whereas in Tigrinya and Amharic it is often, but not always used for “God.” In a recent revision by Biblica (see here ), an attempt was made to use Igziabeher exclusively for occurrences of the tetragrammaton in the Hebrew Bible, but after strong responses by the Christian community, a compromise was found by using Igziabeher in the first chapter of Genesis and changing it according to the Hebrew text elsewhere. (Source: Zetseat Fekadu)
  • Akan uses “Forever-Owner” (Source: Jacob Loewen, The Bible Translator 1985, p. 401ff. ).
  • Warlpiri uses Kaatu Jukurrarnu (Kaatu is a transcription of “God” and Jukurrarnu means “timelessness” and shares a root with jukurrpa — dreamings) (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. ).
  • The translation of YHWH into Weri with Aniak Tupup or “man of the holy house” intends “to maintain the Jewish practice of not uttering God’s name [with] the use of another vernacular phrase that signals that a ‘taboo’ name is being referred [which] could give a cue that would be recognizable in written or oral communication” (Source: P. King, The Bible Translator 2014, p. 195ff. ).
  • Aruamu translates it as Ikiavɨra Itir God or “Ever Present God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Idakho-Isukha-Tiriki: Nyasaye Wuvunyali Muno or “God powerful great” (source: Andy Warren-Rothlin)
  • Ruund uses Chinawej, a term that is otherwise used as a response of approval. Anna Lerbak (in The Bible Translator 1954, p. 84ff. ) tells the genesis of this term (click or tap to see an explanation):

    “The name ‘Jehovah’ had been used in some contexts, but I had the feeling that it did not mean much to the people, and when I asked the pastors they all said it didn’t, and worse, it very often confused people, especially in the villages. During the conversation it was suggested that the name Chinawej be used in the place of ‘Jehovah’, and this met with immediate approval. A few days later I was working on a Psalm in which ‘Jehovah’ was used frequently, so I wrote Chinawej in its place and then read the Psalm to them. The response was about like this: “That is it, now people will understand, that is how Chinawej is. The Jews call God ‘Jehovah’, we call Him Chinawej, it is the same God. but we know Him as Chinawej as the Jews know Him as ‘Jehovah’ “. They often call God Chinawej in prayer, it seems to indicate warmth and intimacy.

    The same word is used in two other ways. It is the name of a snake which never attacks human beings. And it is used as a response of approval. When told of something they are pleased to hear, something they find good, just, helpful, generous, they often respond by saying, Chinawej. When they call God Chinawej, it indicates that they think of Him as One Who is good and just and generous towards them. When it was suggested at the committee that we use Chinawej in place of ‘Jehovah’ it was accepted immediately and unanimously.

  • Ebira has Eneyimavara. Eneyimavara was created by merging a praise phrase that was only used for the traditional deity Ohomorihi (see here), that had become the word for the Christian God: ene e yi ma vara or “the one that never changes.” “The translators came to the agreement that this praise name that describes the unchangeableness of God is very close in meaning to the probable meaning of YHWH.” (Source: David O Moomo in Scriptura 88 (2005), p. 151ff. )
  • The Uzbek Bible uses the term Ega (Эга) — “master, owner” in various forms (including Egam / Эгам for “my Owner” or Egamiz / Эгамиз for “our Owner.” (Click or tap to see an explanation):

    Jim Zvara (2019, p. 6) explains: “The Uzbek term ega means owner or master (‘master,’ in the historical context of an owner-slave relationship). By extension, it is natural for an Uzbek to speak to or refer to God as Egam (‘my owner’/’master’). In the Uzbek context to be God’s slave is a positive way of understanding one’s relation to him. It suggests that one is in a dependent and obedient relationship to God. The team felt that this relational connection and what it implies fits well with the concept of YHWH as the God who is in a covenant relationship with his people. In the Uzbek context, the choice of Ega was deemed to be the best balance of natural language with meaningful translation.”

  • The Seediq Bible translation team chose Utux Tmninun (“the weaving god”) for their translation of YHWH. (Click or tap to see a retelling of the process of how that decision was reached):

    “(…) The Seediq team requested that we spend time with them on key terms. They had compiled a list of key terms that they wanted input on, and we went through the list item by item. The most important item was how to deal with the divine name. They had tentatively translated it as Yehoba, transliterated from Jehovah, but they were also aware that this transliteration may not be accurate, and they were keen to explore other options.

    “We explored various alternatives. Were they interested in following the ancient Jewish practice of substituting ‘Lord’ for the divine name? Would capitalising the letters help? Would they be bold enough to use ‘Yahweh,’ following the opinion of most Old Testament scholars who regard this as the correct pronunciation? Was it feasible to adopt a mixed approach in dealing with the divine name (…)? Each option had its advantages as well as disadvantages.

    “In the midst of the discussion, a participant said, ‘Our ancestors, as well as we today, always call God by the term Utux Tmninun. I suggest we use this term.’ The term Utux Tmninun in the Seediq culture means ‘the weaving God.’ In their culture, God is the weaver, the one who weaves life together. All the participants were excited about this proposal. They tried this term with all the composite terms that involve the divine name, and it seemed to work well, so they decided tentatively to adopt this term. After the workshop, the participants went back to their villages and sought feedback from the wider community, and eventually they confirmed the use of the term Utux Tmninun as the rendering of the divine name.

    Translating the divine name as Utux Tmninun, the weaving God, is a creative solution. This term is viewed very positively in the Seediq community. It also correlates well with the concept of God as the creator (Gen. 1-2) and as the weaver who formed our inward parts and knit us together in our mothers’ wombs (Ps. 139:13). It also has the advantage of portraying God beyond the traditional masculine form.

    “Some may argue that since names are usually transliterated, we should do the same with YHWH, most likely pronounced ‘Yahweh.’ Unfortunately, due to the influence of Chinese Union Version for almost one hundred years now, Chinese Christians only know God as Yehehua. Attempts to change the term Yehehua to Yahweh have not been successful. This is a reality that the Seediq Christians have to live with.

    “Others may argue on theological grounds that YHWH is not only the creator, but also the God of the covenant, hence any attempt to substitute another term for YHWH will not do justice to the Hebrew text. In the case of the Seediq translation, there are significant similarities between Utux Tmninun and YHWH, though the terms are not identical. This is a reality translators often have to struggle with. Exact correspondence is hard to come by. Often it is a matter of approximation, give and take. Besides theological considerations, one has to deal with the constraints of past traditions (‘Jehovah,’ in this instance), the biblical cultures and one’s own culture, and audience acceptance. Hopefully, by using Utux Tmninun for YHWH, the Seediq term will be transformed and take on the aspect of the covenant God as well.” (Source: Yu Suee Yan, The Bible Translator 2015, p. 316ff. )

  • In Tok Pisin it is translated as Bikpela: “the Big One” or “the Great One.” (See: Norm Mundhenk in The Bible Translator 1985, p. 442ff. See also under LORD God / Lord God)
  • In Elhomwe it is translated as Apwiya, which also means “uncle” or “master” (source: project-specific translation notes in Paratext)
  • Amele uses Tibud, the term for an important nature god, e.g., Amel tibud “lightning god,” Mim tibud “earthquake god.” (Source: John Roberts)
  • For a major new translation into Chichewa, we have a detailed retelling of why the term Chauta (“Great-One-of-the-Bow”) was chosen for YHWH (Click or tap to see the detailed story):

    “The name Chauta, literally ‘Great-One-of-the-Bow’, i.e. [is] either the rainbow (descriptively termed uta-wa-Leza ‘the-bow-of-God’) or, less likely, the hunter’s bow. And yet Chauta was also distinct from Mulungu [“God”] in that it has reference to the specific tribal deity of the Chewa people — the God who ‘owns’ yet also ‘belongs to’ them — and hence it carries additional positive emotive overtones. Although research indicated that in an ancient traditional setting, Chauta too was probably associated with the indigenous ancestral rain cult, in the Christian era it has been progressively generalized to encompass virtually all religious contexts in which God may be either appealed to, proclaimed, or praised. After prolonged deliberation, therefore, the translation committee determined Chauta to be the closest functional equivalent to YHWH of the Hebrew Scriptures. The choice of this name is not without its difficulties, however, and these were carefully considered by the Chewa committee. For example, the use of a more specific local term, as opposed to the generic Mulungu, carries a greater likelihood of bringing along with it certain senses, connotations, and situations that were (and no doubt still are) associated with the indigenous, pre-Christian system of worship. If these happened to remain strong in any contemporary sacred setting, then of course the dangers connected with conceptual syncretism might well arise. In the case of Chauta, however, it appeared that the process of positive Christian contextualization had already reached an advanced stage, that is, judging from the widespread use of this name in all aspects of religious life and practice. A more scholarly argument against Chauta takes the position that there is too great a female component associated with this term because it was traditionally applied (by figurative metonymy) to refer also to the ritual ‘wife of God’, i.e. the chief officiant at a traditional rain shrine and worship sanctuary. However, this usage seems to be quite remote, and most people questioned do not even recognize the connection anymore. Besides, in a matrilineal society such as the Chewa, it does not seem inappropriate to have this aspect of meaning lying in the background, particularly since it is not completely foreign to the notion of God in the Bible (cf. Ps. 36:7; 73:15; Isa. 49:14-15; Mt. 23:37). In terms of ‘connotative fit’ or emotive identification and appeal, there can be little doubt that the name Chauta is by far the closest natural equivalent to YHWH in the contemporary Chewa cultural and religious environment. This aspect of meaning was probably also utmost from the ancient Jewish perspective as well; in other words, “for them the associated meaning of this special name [YHWH], in terms of their history and culture, far outweighed any meaning it may have suggested because of its form or derivation”. To be sure, this ‘new’ divine name — that is, new as far as the Scriptures are concerned — may take some getting used to, especially in the formal setting of public worship. But this is not a foreign god whom we are talking about; rather, he is certainly by now regarded as the national deity of the Chewa nation. Chauta is the great God who for one reason or another ‘did not make himself known to them by his holy name, the LORD’ (Exod. 6:3), that is, in the prior translations of his Word into Chewa. He is, however, and always has been “a God who saves … the LORD (Chauta), our Lord, who rescues us from death” (Ps. 68:20, Good News Bible)!” (Source: Wendland 1998, 120f.; see also The Bible Translator 1992, 430ff. )

Transliteration of YHWH

A 12th century reading of the Masoretic vowel points around יהוה‎ (יְהֹוָה) was interpreted to be pronounced as Yehowah from which Iehouah and Jehovah were derived. This was reflected in the English versions of Tyndale (publ. 1530) and the Geneva Bible (significantly based on Tyndale and publ. in 1560) and again the King James Version (Authorized Version) (publ. 1611) which all used Iehouah or Jehovah in 7 different verses in the Old Testament. The translators and editors of the American Standard Version (publ. 1901), a review of the King James Version used Jehovah for all appearances of the tetragrammaton something that the Spanish Reina-Valera (publ. 1602) had already done as well.

In English versions, Yahweh as a transliteration of the tetragrammaton is used by the Catholic Jerusalem Bible (publ. 1966), the Protestant Holman Christian Standard Bible (publ. 2004) and the Legacy Standard Bible (publ. 2021). The Catholic translation by Knox (publ. 1949) occasionally uses Javé, “to make it a Latin name, to match all the other names in the Old Testament.” (Source Knox 1949, p. 80)

Mandinka for instance uses Yawe for YHWH. “The use of Yawe for YHWH is good and may be a trendsetter in this part of Africa.” (Source: Rob Koops)

In a group of related languages in another part of Africa an interesting development from a transliteration to a indigenous translation can be shown: In the Nandi Bible (1938) Jehovah was used as a translation for YHWH. Kamuktaindet (“The Powerful One”) was used as a translation for Elohim (“God”). This was taken over by a translation into the macrolanguage Kalenjin (1969) (intended to include the closely related Keiyo, Kipsigis, Markweeta, Nandi, Okiek, Sabaot, Terik, and Tugen). Sabaot, Markweeta, Tugen and Okiek later wanted there own translations. Both Sabaot and Markweeta use the indigenous word for “Creator” (Yēyiin in Sabaot and Iriin in Markweeta) to translate Elohim and YHWH of the Old Testament and Theos of the New Testament. The Kalenjin Bible has recently been revised to cater to Keiyo, Kipsigis, Nandi and Terik, and this revision has completely dropped Jehovah in favour of Kamuktaindet. (Source: Iver Larsen)

Early translations into Gilbertese faced a problem when transliterating “Jehovah” (a form of “Jehovah” was first used in Spanish Bible translations in 1569 and 1602): “There are only thirteen letters in the Kiribati alphabet: A, E, I, O, U, M, N, NG, B, K, R, T (pronounced [s] when followed by ‘i’), W For instance, ‘Jehovah’ is rendered Iehova, but Kiribati speakers can only pronounce it as ‘Iowa,’ since the phonemes [h] and [v] do not exist in Kiribati.” (source: Joseph Hong, The Bible Translator 1994, p. 329ff. .)

Other transliterations include Yoba (Kovai), Iaue (Mussau-Emira), Jawe (Waskia), Iave (Maiadomu), Iawe (Waboda) (source: P. King, The Bible Translator 2014, p. 194ff. ), Yawi (Western Tawbuid, Eastern Tawbuid), or Yihowah (Kapingamarangi).

In a recent edition of a Thai translation (Thai Standard Version, publ. 2011) a combination of translation and transliteration is used: phra’ ya(h)we (h) (พระยาห์เวห์) (“Divine Yawe”). (Source: Stephen Pattemore)

In Nyarafolo Senoufo the transliteration is Yewe which also means “the being one” or “he that is.” David DeGraaf (in: Notes on Translation 3/1999, p. 34ff.) explains: “Since it is widely recognized that the vowels of the name are uncertain, another possible transliteration is Yewe. This proposal is in accord with the Nyarafolo rules of vowel harmony and is thus open to being understood as a normal nominalization in the language. Second, Yewe is exactly the word that would be formed by nominalizing the verb ‘to be’ in the class that includes sentient beings. Thus, Yewe can be understood as ‘the being one’ or ‘he that is’. This solution accords well with YHWH’s self-revelation to Moses in Exodus 3:14, ‘I am who I am.'”

In the Chinese (Protestant) tradition the transliteration of “Jehovah” is historically deeply rooted, even though there are also some historical burdens (Click or tap to see more details):

“YHWH” is rendered in the Chinese Union Version—the most widely used Bible translation in China—as well as most other Chinese Bible translations as yehehua 耶和華. According to Chinese naming conventions, yehehua could be interpreted as Ye Hehua, in which Ye would be the family name and Hehua — “harmonic and radiant” — the given name. In the same manner, Ye would be the family name of Jesus (transliterated as yesu 耶穌) and Su would be the given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, yehehua, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church.” (see Wright 1953, p. 298, see also Jesus).

Ye 耶, an interrogative particle in classical Chinese, is part of the same phonetic series as ye 爺, which gives it a certain exchangeability. Ye 爺 carries the meaning “father” or is used as an honorable form of address. The choice of the first Bible translators to use the transliteration yehehua 爺火華 for Jehovah had a remarkable and sobering influence on the history of the 19th century in China by possibly helping to shape the fatal Taiping ideology, a rebellion that ended up costing an estimated 20 million lives.

“The founder of the Taiping rebellion, Hong Xiuquan, was given a tract (…) [that he used to] interpret a nervous breakdown he had had in 1837 as his “call” to be the “Messiah.” This “vision” that Hong experienced is likely to have had a direct correlation with the name of “God” in that tract. Shen yehuohua 神爺火華 (directly translated: ‘God (or: spirit); old man (or: father); fire; bright)” was the term that was used in that tract for ‘God Jehovah,’ but this was not indicated as a (in its second part) transliteration of a proper name. In his vision, Hong saw ‘a man venerable in years (corresponding with ye), with golden (corresponding with huo and hua) beard and dressed in a black robe,’ an image likely to have been inspired by a direct translation from that name for ‘God,’ especially as it appeared at the beginning of the tract. That this term was considered to be a term of some relevance to the Taiping ideology is demonstrated by the fact that both yehuohua 爺火華 as the personal name of God and ye 爺 as “God the Father” later appeared in Taiping writings.” (Source: Zetzsche in Malek 2002, p. 141ff.)

In American Sign Language it is translated with a sign that combines the letter Y and a sign that points up and is similar to the sign for “God.” (Source: Ruth Anna Spooner, Ron Lawer)


“YHWH” in American Sign Language, source: Deaf Harbor

In British Sign Language is is translated with a sign that combines the signs for “God” and “name” and the finger-spelling of Y-H-W-H. (Source: Anna Smith)


“YHWH” in British Sign Language (source: Christian BSL, used with permission)

For further reading on the translation of YHWH, see Rosin 1956, p. 89-125 and Andy Warren-Rothlin in Noss / Houser, p. 618ff.

See also Lord, God, and Exod. 3:14-15.

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.

Click or tap here to see the rest of this insight

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 Translator 2002, 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 Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.

See also female second person singular pronoun in Psalms.

Translation commentary on Psalm 119:126 - 119:128

In verse 126 the psalmist calls upon Yahweh to act, that is, to punish those who are not obeying the Law. Good News Translation has line a in the second person, for consistency with line b; an incautious reader of Revised Standard Version might think that in line b someone other than the LORD of line a is being addressed.

The Hebrew text begins verse 127 with a phrase ordinarily translated Therefore (Revised Standard Version), which makes for a strange connection with verse 126, since it implies that because the Law is being broken the psalmist loves it. (This Hebrew phrase begins with the letter ʿayin, just like the other lines in this strophe; matching lines may have been more important to the psalmist than making the discourse flow smoothly.) So some take the Hebrew as an affirmation: “Rightly” (New Jerusalem Bible), “Truly” (New English Bible). For the thought of this verse, see verses 14, 72.

The Hebrew text of verse 128a is hard to understand; it seems to mean “Therefore all precepts (of) all I follow.” The Hebrew “all precepts (of) all” seems to be an error for “all your instructions” (see Anderson, Briggs). The Septuagint and Jerome read “all your commandments,” which is preferred by Revised Standard Version, Good News Translation, New English Bible, New International Version, Bible de Jérusalem, New Jerusalem Bible, Biblia Dios Habla Hoy. But Hebrew Old Testament Text Project prefers the Hebrew text, saying it means “all the precepts in their totality or in every domain whatsoever, without exception.” This is how Traduction œcuménique de la Bible translates: “Thus I find all the precepts just in all points.”

There is also considerable difference of opinion over the meaning of the Hebrew verb “be straight” in this context. Revised Standard Version has I direct my steps, and Good News Translation “follow.” Holladay defines it here “keep precisely”; New American Bible has “go forward,” and New English Bible “find the right way.” New Jerusalem Bible translates “Truly by all [Your] precepts I walk straight,” and New Jerusalem Bible “I rule my life by all your precepts.” For verse 128b see 104b.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

respectful form of "do" (nasaru)

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 to do this is through the usage of lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

In these verses, nasaru (なさる), the respectful form of suru (する) or “do” is used. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )