inclusive vs. exclusive pronoun (Judg 9:8)

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

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

For this verse, the Jarai and the Adamawa Fulfulde translation both use the exclusive pronoun, excluding the olive tree.

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 Judges 9:8

Good News Translation and Revised English Bible introduce this fable with the words “Once upon a time.” In English this is a marker for a fairy tale and is quite appropriate. Translators could use similar introductory expressions from their language. Other possible introductory expressions are “One day” (New International Version, New Jerusalem Bible) and “Once” (Contemporary English Version, New Jewish Publication Society’s Tanakh).

The trees once went forth …: The trees in this fable act like humans. The idea that trees could move about and that they could speak is, of course, a feature of a fable, a literary genre in many languages. The Hebrew word for trees is a generic one, referring to all trees. Went forth renders an emphatic Hebrew expression, which is literally “going they went.” It uses the Hebrew verb meaning “go” twice, first as an infinitive and then as a finite verb (compare verse 8.25, where the verb for “give” is repeated). Went forth may be rendered “decided together to go,” as a way of showing the trees’ determination.

To anoint a king over them: This is a purpose clause indicating the trees’ intention, which is to appoint a king for themselves. The Hebrew verb rendered anoint (mashach) is a key term in this passage and in many other parts of the Old Testament, describing a part of the ritual of setting apart a king or a priest. It refers specifically to putting olive oil on a person’s head to consecrate him. It is the root behind the Hebrew word meaning “messiah” or “chosen one.” Here its use is certainly ironic. People hearing this fable would either be laughing or shaking their heads in disbelief. Many languages will not have a word for anoint, so another expression will have to be used. It is the setting apart of the king rather than the actual pouring out of oil that seems most important here, thus Good News Translation uses the verb “choose.” Other possible verbs are “set up” and “establish.” However, such renderings remove some of the irony present here. King renders the same Hebrew word melek used in verse 9.6 and translators should use the same word as is used throughout the Old Testament texts. The pronoun them refers to the trees. In some languages kings are not over people, so translators may have to use other expressions for this whole clause, for example, “to appoint someone to be their king” or “to make someone their king.”

And they said to the olive tree: And renders the Hebrew waw conjunction, but a better connector here would be “So” (New Revised Standard Version, New American Bible), which is a particularly appropriate conjunction in English for folktales or fables. The pronoun they refers to the trees. The olive tree is one of the most productive and useful trees in Israel. Its fruit can be eaten and its oil used for cooking, dressing wounds, and softening the skin. In Israel this oil also played an important role in rituals, especially in the preparation of some sacrifices and in the anointing of kings (verse 1 Sam 10.1; verse 16.13). Also the olive tree lives longer than most trees. In many books of the Old Testament, especially in poetic passages, olive trees and olive oil represent prosperity, fertility, and well-being. Thus, in this story, the trees turn first to this very important tree to become their leader or king. If the olive tree is unknown, a longer expression will have to be used, for example, “tree that produces the fruit called ‘olivi.’ ” However, since this is a fable, the shortest possible form should be used. The word olive is needed throughout the Bible (see, for example, Gen 8.11; Exo 23.11; Matt 21.1; verse 24.3; Rom 11.17, 24), so in most translations the word is transliterated and explained in the glossary.

Reign over us: The Hebrew verb rendered Reign (malak) comes from the same root as the noun for king. This verb is not the same one used previously when the Israelites asked Gideon to rule over them (verse 8.22). Good models for this clause are “Be our king” (New International Version) and “Will you be our king?” (Contemporary English Version).

Translation models for this verse are:

• One day the trees of the forest decided to choose someone as king. So they said to Olive Tree, ‘Please be our king!’

• Once upon a time the trees set out to appoint a king for themselves. So they found the Olive Tree and said, ‘Will you be our king?’

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .