inclusive vs. exclusive pronoun (Ps. 46:7)

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 translation and the Adamawa Fulfulde translation use the inclusive form, because “as in most first person plural references in the Psalms, it [is] necessary to translate ‘with us’ using the inclusive pronominal reference, in order to include the psalmist and his fellow worshipers who are addressed in this psalm.”

inclusive vs. exclusive pronoun (Ps. 47:4)

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, the Jarai translation and the Adamawa Fulfulde translation use the inclusive form (including the psalmist and all of Israel).

inclusive vs. exclusive pronoun (Ps. 77:13)

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 (“our God” in English translations), Bratcher / Reyburn recommend the exclusive form.

inclusive vs. exclusive pronoun (Ps. 105:7)

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 translation and the Adamawa Fulfulde translation use the inclusive form. Bratcher / Reyburn recommend the exclusive form, because “the psalmist is speaking of himself and his intended audience, those who shared the experiences alluded to.”

inclusive vs. exclusive pronoun (Ps. 115:3)

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 (“our God” in English translations), the Jarai translation selects the exclusive form, because “the psalmist is speaking of himself and his intended audience, those who shared the experiences alluded to.”

The Adamawa Fulfulde translation used the inclusive form.

inclusive vs. exclusive pronoun (Ps. 135:2)

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 (“our God”), the Jarai translation and the Adamawa Fulfulde translation use the inclusive form.

Translation commentary on Psalm 132:11 - 132:12

In these verses the psalmist refers to Yahweh’s promise to David (see 2 Sam 7.12-16). Good News Translation, connecting verse 10 to verses 11-12, has kept in verse 11 the direct form of address, “You,” that is used in verse 10; in Hebrew Yahweh is spoken of in the third person. The sense of verse 11a-b is that Yahweh made a firm promise to David which he will not break.

The language in verse 11c-d is literally “from the fruit of your body I will place on your throne,” which means that one of David’s sons, or a succession of David’s direct male descendants (your sons in verse 12a), will succeed David as king of Israel. The translation should not appear to mean that David would be replaced in his own lifetime by one of his sons; this is why Good News Translation has “he will rule after you.”

The promise is extended to later descendants of David (verse 12); the Davidic dynasty will continue forever to rule the people of Israel. In verse 12 the plural your sons (Revised Standard Version and Good News Translation) may be difficult, for in the nature of the case only one son at a time was to succeed David as king. If necessary, the verse can read “If your son who succeeds you as king is true to my covenant and to the commands I give him, then the succeeding male descendants will succeed you as king for all time.” But it may not be worth the trouble to make it that clear and explicit.

The divine promise will be kept on condition that David’s descendants always keep Yahweh’s covenant with them and obey his commands. Yahweh himself will teach them his testimonies, that is, the rules and laws the people of Israel must follow. For the sake of clarity it may be necessary in some languages to modify the order in verses 11-12 so that “a promise you will not take back” is placed at the end of verse 12. In this way the quoted promise follows directly; that is, “You swore to David when you said ‘I will make one of your sons king … for all times as kings’; this is an oath that you will not break.”

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 .

Translation commentary on Psalm 138:4 - 138:5

This strophe (verses 4-6) begins with the statement that Yahweh will be praised by All the kings of the earth because they have heard the words of thy mouth. This seems to mean that those kings actually heard Yahweh give his laws and promises; it seems best to assume that the meaning is “they have heard about your laws.” Die Bibel im heutigen Deutsch and Biblia Dios Habla Hoy translate “when they hear…,” but the Hebrew ki normally means “for, because, that.” New International Version, New English Bible, and Bible en français courant translate the verse as a plea, “May all the kings of the earth praise you, O LORD, when they hear the words of your mouth.” It seems best to follow Revised Standard Version and Good News Translation, but say “heard about (or, of).”

In verses 5-6 the Hebrew speaks of Yahweh in the third person; Good News Translation, in order to keep the verses consistent with verse 4, uses the second person of direct address.

In verse 5a the ways of the LORD are his actions, his deeds: “what you have done.” In verse 5b the initial ki is taken by Revised Standard Version, Biblia Dios Habla Hoy, and New English Bible to mean “for”; Bible de Jérusalem, New Jerusalem Bible, New Jerusalem Bible, New American Bible, Bible en français courant, and Dahood take it to introduce direct discourse, and so end line a with a colon and place line b within quotation marks, as the content of the song of the kings. Good News Translation has done this but uses indirect discourse, “and about your great glory.” For glory see 3.3. Good News Translation‘s “about your great glory” may have to be recast in some languages as “and sing about how great you are.”

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 .