inclusive vs. exclusive pronoun (1Tim. 2:2)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the inclusive form (including the addressee).

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

complete verse (1 Timothy 2:2)

Following are a number of back-translations of 1 Timothy 2:2:

  • Uma: “for king(s) and-including [lit., until] all governing ones. We must pray for them, so that our lives be quiet and there be nothing/no-one that persecutes/bothers us, so that we can have-opportunity to worship God and always do deeds that are fit to be honored by others.” (Source: Uma Back Translation)
  • Yakan: “for those who rule and for all people who have authority so that it is peaceful and good in our (incl.) places/lands and so that we can respect/honor God and have good behavior.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “They must also pray for kings and for all who have authority so that our (incl.) life might be fruitful and that there might be no trouble as we (incl.) thoroughly carry out the will of God and proper behavior.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “We are also to pray for kings and all others whose rank/status is high so that our lives will be peaceful in our serving God and in our following a correct behavior.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Pray to God for the officials who govern the land and others with important responsibilities/jobs, so that we can live our lives peacefully, that we can really follow/obey the will of God, and behave correctly toward our fellowman.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “They should pray to God for rulers. They should pray for all the people who have been given positions of authority. Because all of us want that we live in good circumstances without anything wrong, so that we may freely worship God and so that we can live good lives.” (Source: Tenango Otomi Back Translation)

king

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Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
  • Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))

Faye Edgerton retells how the term in Navajo was determined:

“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

Translation commentary on 1 Timothy 2:2

From the general “all people” (Good News Translation, verse 1) a specific group is now mentioned, namely, kings and all who are in high positions. The word for kings is usually used for the Roman emperor; however, the plural form seems to suggest that other rulers are included as well. It is not of course necessary to translate kings literally, especially if such an office is not known or is strange in the receptor culture. A more general translation would be sufficient; for example, “rulers,” “sovereigns” (Revised English Bible [Revised English Bible]), or “chiefs” (see also the comments on the translation of “king” in 1.17). High positions translates a Greek word that refers to a state of high rank or position. It is not explicitly clear that all who are in high positions refers to government authorities or to church leaders; however, the association of the phrase with kings, together with what follows, makes it certain that indeed civil and government authorities are meant. This is made clear in Good News Translation, “and all others who are in authority.” In some languages it will be helpful to start a new sentence at the beginning of this verse; for example, “You should do this for kings (or, high chiefs) and all those who are in positions of authority (in the state)” or “You should pray like this for kings….”

The second half of the verse tells why prayers should be offered for government authorities, namely, so that there will be peace and order in society and reverence for God among the people. The pronoun we should be understood as inclusive, since it includes the readers of the letter.

The two words qualifying life, namely quiet and peaceable, are synonyms, both referring to a life that is calm, serene, orderly, peaceful, and free from any kind of danger or trouble. Most translations retain two expressions here, and there are usually at least two words in the receptor language to describe tranquility and peacefulness. It is also possible to use one term here but in an intensive way; for example, “very peaceful” or “very quiet.”

This peaceful and quiet life is further characterized by two other traits: godliness and respectfulness. Godly is a noun in the Greek, literally “in all piety,” referring to devotion to any supernatural power. In the Pastorals it is used to refer to devotion to God, so the word for “godliness” occurs frequently; it is used eight times in 1 Timothy, once in 2 Timothy, and once in Titus. In addition the adjective “godly” occurs once in 2 Timothy and once in Titus. This is a Greek term used to describe general devotion to any supernatural power, together with the required good moral and ethical life; hence “piety,” “religion,” “devotion” (New American Bible New American Bible, Revised New Testament). In the Pastorals “godliness” refers primarily to devotion to and reverence for God (compare Good News Translation). In certain languages the idea of godly is related to the quality of “straightness,” as in “straight lives,” “people who have straight livers,” “people who walk a straight path,” and so on. The term for respectful is a noun that describes behavior that is right and proper, especially in relation to others; hence “propriety” (New Jerusalem Bible [New Jerusalem Bible]), “proper conduct” (Good News Translation). Some translations relate these two terms closely; for example, Revised English Bible “free to practise our religion with dignity,” Phillips “with a proper sense of God and of our responsibility to Him for what we do with our lives.” It is best, however, to take these two terms separately, the first referring to relationship to God, and the second to relationship with other people. Keeping in mind what has been said above, another way of expressing these two traits is “showing great devotion and reverence (or, respect) for God, and behaving in a right and proper way before other people.”

In every way (New Revised Standard Version “in all”) comes immediately before “godliness” in the Greek text, but it probably acts as a qualifier of both “godliness” and “dignity” (New Revised Standard Version).

An alternative translation model for this verse is:
• You should pray for kings (or, high chiefs) and all people who are in positions of authority, that in every way we [inclusive] may live peaceful and quiet (or, very peaceful) lives, showing great devotion and reverence for God, and behaving in a right and proper way before others.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .