2nd person singular pronoun in Psalms in Garifuna

In Garifuna the second person singular pronoun (“you” in English) has two forms. One is used in women’s speech and one in men’s speech. In the Garifuna Bible the form used in men’s speech is typically used, except when it’s clear that a woman is quoted or in Psalms where the women on the translation team insisted that the form used in women’s speech (buguya) would be used throughout the whole book.

Ronald Ross (in Omanson 2001, p. 375f.) tells the story: “Throughout most of the translation, [the distinctions between the different forms of the pronouns] presented no problem. Whenever the speaker in the text was perceived as a man, the male speech forms were used; and when a woman was speaking, the female speech forms were used. True, the women members of the translation team did object on occasion to the use of the male forms when the author (and narrator) of a book was unknown and the men translators had used the male speech forms as the default. Serious discord arose, however, during the translation of the Psalms because of their highly devotional nature and because throughout the book the psalmist is addressing God. The male translators had, predictably, used the male form to address God, and the male form to refer to the psalmist, even though women speakers of Garifuna never use those forms to address anyone. The women contended that they could not as women read the Psalms meaningfully if God and the psalmist were always addressed as if the readers were men. The men, of course, turned the argument around, claiming that neither could they read the Psalms comfortably if the reader was assumed to be a woman.

“Initially there seemed to be no way out of this impasse. However a solution was found in the ongoing evolution of the language. There is a strong propensity for male speech and female speech to merge in favor of the latter, so the few remaining male forms are gradually dying out. Moreover, male children learn female speech from their mothers and only shift to the male speech forms when they reach adolescence to avoid sounding effeminate. However they use the female form buguya when addressing their parents throughout life. So the women wielded two arguments: First, the general development of the language favored the increasing use of the female forms. Secondly, the female forms are less strange to the men than the male forms are to the women, because the men habitually use them during early childhood and continue to use them to address their parents even in adulthood. Therefore, the female pronominal forms prevailed and were adopted throughout the book of Psalms, though the male forms remained the default forms in the rest of the translation.”

See also female first person singular pronoun in Psalms and addressing God.

refuge / shelter

The Hebrew that is translated as “shelter” or “refuge” or similar in English is translated in Vidunda as “place to run to.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

complete verse (Psalm 61:3)

Following are a number of back-translations as well as a sample translation for translators of Psalm 61:3:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “For you have been my refuge,
    a strong tower when contending with my enemies.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “For You are my place where I take refuge.
    and [You] are also my strong fortress.
    My enemies will not be able to reach me there.” (Source: Newari Back Translation)
  • Hiligaynon:
    “for you (sing.) (are) the-one (who) protects me;
    you (sing.) (are) like a tower that protects the city against enemies.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “Because you are the place where I hide,
    a place that is fenced to be strong to defeat enemies.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Kwa maana wewe ni kimbilio langu,
    wewe ni ngome ya nguvu kwa maadui.” (Source: Nyakyusa Back Translation)
  • English:
    “You have been my refuge;
    you have been like a strong tower
    in which I am safe from being attacked by my enemies.” (Source: Translation for Translators)

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed.

Like many languages (but unlike Greek or Hebrew or modern 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 the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”

In Dutch, Afrikaans, Gronings, and Western Frisian translations, God is always addressed with the formal pronoun.

See also formal pronoun: disciples addressing Jesus, female second person singular pronoun in Psalms.

enemy / foe

The Greek, Hebrew, Aramaic, Ge’ez, and Latin that is translated as “enemy” or “foe” in English is translated in the Hausa Common Language Bible as “friends of front,” i.e., the person standing opposite you in a battle. (Source: Andy Warren-Rothlin)

In North Alaskan Inupiatun it is translated with a term that implies that it’s not just someone who hates you, but one who wants to do you harm (Source: Robert Bascom), in Tarok as ukpa ìkum or “companion in war/fighting,” and in Ikwere as nye irno m or “person who hates me” (source for this and one above: Chuck and Karen Tessaro in this newsletter ).

In Cherokee it is either translated as “the one(s) who reprimand(s) you” or “the one(s) feared.” (Source: Bender / Belt 2025, p. 47)

Translation commentary on Psalm 61:1 - 61:3

The psalm opens with a cry to God for help (verses 1-2b), in which the psalmist pictures himself as being at the end of the earth (verse 2a). Most take this to mean, as does Good News Translation, that he is “far from home,” in exile in some foreign country; Dahood, however, takes it to mean that he is near death, that is, on the brink of Sheol, which the psalmist calls the earth (also Taylor and others). It is recommended that the idea of being far away from his own country be represented in translation.

My heart is faint (Good News Translation “In despair”) indicates lack of courage or of hope; Bible en français courant translates “I can endure no more.”

In his prayer for protection the psalmist asks God to take him to the rock that is higher than I; the Hebrew may mean “a rock too high for me (to climb by myself)”; New Jerusalem Bible translates “a rock that is high above me.” The figure is a bit strange but its sense seems clear enough: it is a figure of security and safety (see the use of “rock” in 27.5d and discussion). Some translate “Place me safely on a high rock” (Biblia Dios Habla Hoy) or “lift me up and set me upon a rock” (New English Bible, which changes one letter and uses a different word division in the Masoretic text). Bible en français courant and New Jerusalem Bible think that it refers to the Temple. Good News Translation “safe refuge” in some languages can be rendered “the place where I am safe” or “the place where you protect me.”

God is the psalmist’s refuge (see comments on 14.6 and 46.1), his strong tower. A tower was an essential part of a city’s defenses (see in 48.12 the towers of Jerusalem), a place which offered protection against the enemy’s attack (see the tower at Thebez, in Judges 9.50-57). If tower is unknown, a local substitute may be suitable and may be used as a simile; for example, “you are like a strong wall protecting me from my enemies.”

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 .