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.

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.

Translation commentary on Psalm 2:2

Lines a and b appear to repeat verse 1. However, there is a movement taking place between them. In verse 1 those who conspire are a general category, “nations, people.” In verse 2 the movement is toward the more specific, kings of the earth and rulers. The same sort of movement from the general to the more specific can be seen in the verbs of the two verses. Verse 2 ends by saying whom the conspiracies are against. The translator should determine to what extent he is able to represent this narrowing-down process. It may not be possible at all, due to the need to use more specific descriptive terms in verse 1, and the need to state in verse 1 that it is the LORD and his anointed who are the object of the plotting. However, the translator should make it clear that the kings and rulers of verse 2 are the same persons as in verse 1. Good News Translation has done this with “Their kings … their rulers.”

This verse describes the rulers of the pagan nations of verse 1. There is no difference in meaning here between The kings of the earth and the rulers; both refer to the leaders of the pagan nations of verse 1. The phrase of the earth may indicate a certain contempt for those rulers; they are no more than earthly kings, compared with the king of Israel, whose authority comes from God (see the contrast between them in 89.27).

The two verbs translated set themselves and take counsel together describe how the pagan rulers plot to cooperate in their rebellion against Yahweh and the king of Israel. The English phrase set themselves is not very clear, and the meaning is more clearly expressed by “take their stand” or “stand ready.” Bible en français courant takes the Hebrew verb to mean “prepare themselves for combat,” which fits in nicely in the context.

Anointed translates the verbal noun mashiah “anointed one,” from which comes the word “Messiah.” The word reflects the custom of setting apart a person chosen for high office by pouring olive oil on him (see Judges 9.8 and 1 Sam 9.16 for the anointing of kings; and see Lev 8.12 and Num 3.3 for the anointing of priests). Here it means the king, whose anointing indicated that he was the one chosen by God to be the king of Israel. Rebellion against the chosen king of Israel was rebellion against the God of Israel.

His anointed may best be expressed in translation as “The king whom God has chosen” or “The king whom God has appointed.” Because of its Christian connotation the word “Messiah” should not be used here.

Verses 1-2 are quoted in Acts 4.25-26.

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 5:11

In the closing strophe (verses 11-12) the psalmist turns his thoughts to the happiness and security enjoyed by those who love and obey Yahweh. The first two lines of verse 11 may be understood either as a petition for God’s people (Revised Standard Version) or as a description of them (Good News Translation). It seems better to take these two lines as a prayer on behalf of God’s people: “may all who find safety in you rejoice.”

Three verbs are used to describe their joy: rejoice (line a), sing for joy (line b), and exult (line d). These all refer to happiness, or joy, which is expressed openly by means of words, gestures, and song.

The expression take refuge in this context is said to be “in you” and therefore sometimes requires recasting. In many languages it is more common to speak of God as the one who protects and the people as the ones he protects; for example, “Rejoice, you people whom God protects.” Let them ever sing for joy can be rendered in many languages as a direct imperative, “Always sing for joy,” “Sing joyfully at all times,” or as in some languages, “Sing always with cool hearts.”

Defend may be understood as a request (Good News Translation, Revised Standard Version, and most other translations) or as a declaration, “you defend” (so New Jerusalem Bible “You shelter them, they rejoice in you”). The verb means literally to cover, to screen, in the sense of protecting.

As is evident, line d may relate to line c as a result (Revised Standard Version) or as a cause (Good News Translation). If in line c defend is understood as an imperative, it seems better to take line d as result, as do most translations (Revised Standard Version, New English Bible, New American Bible, An American Translation); if defend is taken as an indicative (“you defend”), it seems preferable to understand line d as a statement (New Jerusalem Bible).

“Those who love you” (Good News Translation) is literally those who love thy name. As often in the Old Testament, name stands for the person as revealed by his character and actions; it is his reputation. To “love the name of God” may be misunderstood, and it seems better in a dynamic equivalence to use the personal pronoun, or the name “God” itself. In some languages the term for love used as love for one’s family is often not usable in referring to love for another person or for God. Some languages express such love idiomatically; for example, “their hearts are warm for God” or “they hold God in their hearts.”

The prepositional phrase in thee (in exult in thee) means “because of you,” that is, “because of what you have done on their behalf.”

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 .