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.

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.

complete verse (Psalm 94:12)

Following are a number of back-translations as well as a sample translation for translators of Psalm 94:12:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “Blessed (is) a person whom You Jehovah advises,
    a person whom you teach from your law;” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “O LORD, Blessed is the one whom You guide,
    and the person to whom You teach Your law.” (Source: Newari Back Translation)
  • Hiligaynon:
    “LORD, blessed (is) the man you (sing.) discipline by-means-of teaching him your (sing.) law.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “LORD, a person is blessed completely who you advised very much,
    a person is blessed who you teach him about your Law,” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Ee BWANA, amebarikiwa mtu ambaye unamwadhibu,
    na kumfundisha amri yako,” (Source: Nyakyusa Back Translation)
  • English:
    “Yahweh, you are pleased with people who want you to discipline/correct them, those who want you to teach them your laws.” (Source: Translation for Translators)

law

The Greek, Hebrew, and Ge’ez 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.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

In a 1922 translation into Chagatai, a precursor language of both Uzbek and Uighur, it is translated with the Arabic loan word shari’at (شريعت), originally meaning “(Islamic) law (Shari’a).” (Source: F. Erbay and F.N. Küçükballı in Acta Theologica 2025 45/2, p. 133ff. )

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

teaching / law (of God) (Japanese honorifics)

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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 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.

Translation commentary on Psalm 94:12 - 94:13

After having condemned the wicked leaders in Israel (verses 4-11), the psalmist now turns to the righteous. In verse 12a the verb is the same as the first verb of verse 10a (Revised Standard Version chasten). Here the parallel with the verb teach in line b makes it probable that the meaning is “instruct” (Good News Translation, New English Bible, New American Bible, New Jerusalem Bible), or else “discipline” (New Jerusalem Bible, Traduction œcuménique de la Bible) or “correct” (Biblia Dios Habla Hoy, Traduction œcuménique de la Bible). Law translates torah, the special characteristic of Israel’s religion, that is, Yahweh’s instructions or commandments. Many times the specific reference is to the Pentateuch (see comments at 1.2), the written record of Yahweh’s torah; here the wider meaning of “instruction” or “commandments” is intended. LORD translates Yah (see verse 7a). In languages in which there are no synonyms for teach, and in which teach requires an object, it may be necessary to reduce verse 12 to a single line and to say, for example, “LORD, how happy is the person to whom you teach your law.”

Respite from days of trouble is what the LORD gives to those who obey his law; they will be protected from their enemies, who will be caught like animals (see 57.6 and the references there). The nominal expression days of trouble will have to be recast in some languages as a verb phrase or clause; for example, “… rest from the times in which the wicked trouble you.” Days of trouble, if translated literally, in some languages will imply that the person is free from such troubles at night.

It is clearly divine retribution at work in verse 13b, but a translation should not keep the figure of digging a pit if God is named as the subject of the active verb; it would be better to abandon the figure and say something like “until you are ready to punish the wicked.” It is possible that here pit means the grave, so that it is the death of the wicked that is in view.

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 .