inclusive vs. exclusive pronoun (Ezra 10:4)

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, Noss / Thomas recommend the inclusive form, “because the speaker is referring to himself and the other people as he speaks to Ezra.”

The Jarai translation and the Adamawa Fulfulde translation both use the exclusive pronoun, though.

complete verse (Ezra 10:4)

Following are a number of back-translations as well as a sample translation for translators of Ezra 10:4:

  • Kupsabiny: “Get up, you are the one who needs to do these things. Be courageous and do (it), we are together with you.’” (Source: Kupsabiny Back Translation)
  • Newari: “You stand up, for this matter is in your hand, we are with you, do this work without being afraid."” (Source: Newari Back Translation)
  • Hiligaynon: “You (sing.) rise-up, for it is your (sing.) responsibility to guide us (excl.) in these things. You (sing.) be-strong and do what-should-be-done. We (excl.) will-help you (sing.).’” (Source: Hiligaynon Back Translation)
  • English: “It is your responsibility to/Because you are our leader, you must tell us what to do. So get up, and be courageous, and do what is necessary. We will support you/tell people to do what you say.’” (Source: Translation for Translators)

Japanese benefactives (tachiagatte)

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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 Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, tachiagatte (立ち上がって) or “rise” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Japanese benefactives (jikkōshite)

Click or tap here to see the rest of this insight.

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 Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, jikkōshite (実行して) or “act” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Ezra 10:4

Shecaniah addresses a series of three imperatives to Ezra: Arise … be strong, and do it. Together these three verbs give a sense of urgency. The three commands may be expressed as “Get up … take courage, and act.” Contemporary English Version, Traduction œcuménique de la Bible, and other versions use exclamation marks to indicate emphasis in the speaker’s voice.

Arise is not necessarily saying that Ezra should literally rise up (see the comments on “rose up” at Ezra 1.5). Perhaps it is urging him to “take action” (so New Jewish Publication Society’s Tanakh). New Jerusalem Bible says “Go ahead.”

It is your task: Shecaniah addresses Ezra in the second person singular. He challenges Ezra as their leader that this matter concerns him. It is his responsibility to do something (so Good News Translation). New International Version renders it “this matter is in your hands.”

We are with you: We refers to the people Shecaniah spoke of in verse 3. The pronoun carries the meaning of a first person plural exclusive pronoun, because the speaker is referring to himself and the other people as he speaks to Ezra. Shecaniah says that he and these people will support Ezra (so New Jerusalem Bible, Bible en français courant). Some languages will express this idiomatically: “we are behind you” or “we will stand with you.”

Be strong, and do it: As noted above, this may be expressed “take courage and act!” New Jerusalem Bible says “Be brave, take action!” In the words of bcc it is “Be strong and get to work!” Appropriate natural expressions should be used in the receptor language for the exhortations here; for example, “Take your courage in your hands and do something!”

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .