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 4:3

Still addressing his accusers, the psalmist reminds them that the godly are Yahweh’s special people, and so are helped and protected by him. In this certainty he knows that Yahweh will answer his prayer.

But know serves to remind the psalmist’s enemies of his certainty and may be rendered, for example, “Don’t forget that” or “You can be sure that.” In some languages an equivalent expression is “Hold this word in your heart.”

The verb translated set apart means literally to treat in a special way, differently (in a good sense). This is the verb that appears in the Masoretic text; but a slightly different verb appears in some Hebrew manuscripts (also reflected in some ancient versions), which means “act wonderfully.” So New Jerusalem Bible has “Yahweh performs wonders”; New American Bible “the LORD does wonders”; Bible en français courant “The Lord has done me a great favor.” Most translations, like Revised Standard Version and Good News Translation, follow the Masoretic text; Biblia Dios Habla Hoy translates “the Lord prefers.” Either meaning makes sense, but it seems best here to follow the Masoretic text (which Hebrew Old Testament Text Project prefers).

The idea of choosing often involves putting aside those which are preferred. Other terms also have the meaning of choosing, but may highlight the idea of selecting the undesirable people in order to dispose of them. For himself may require a rendering which expresses more of a purposive act; for example, “to be his own people” or “to belong to himself.”

The godly translates a Hebrew word which means “loyal, devoted, pious.” The Hebrew singular is probably generic, meaning all who are godly or righteous. But it may refer to the psalmist himself (see Bible en français courant above); it may therefore be rendered “his loyal servant.”

New English Bible emends the text to get “Know that the LORD has shown me his marvelous love”; in the same way Weiser, “But know that the LORD did wondrously show his mercy to me.” The Masoretic text (godly or “righteous”) makes sense, however, and should be followed.

The godly or “righteous” is expressed differently in many languages. In some it is related to the quality of “straightness,” in others to “truth” and to “loyalty” or “obligation.” In other languages it is expressed as “right” versus “left,” where “right” indicates everything that is masculine, strong, true, and good, as contrasted with “left,” which is associated with the opposites of “right,” including female qualities. Some languages prefer to express righteous by figurative expressions; for example, “People who have white hearts” or “people with straight livers.”

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 7:12 - 7:13

As the Revised Standard Version footnote shows, the subject of the verbs in these verses is not specified; the Hebrew text says simply “If he does not turn, he will sharpen his sword”–and so to the end of verse 13. Weiser, New Jerusalem Bible, Bible en français courant, and New Jerusalem Bible take the subject of verses 12-13 to be the wicked man himself, the enemy; so in these translations, in verse 12 the man gets ready to destroy, and in verse 13 his weapons turn against him and kill him. (New English Bible is not altogether clear, but seems to make God the subject of all the verbs in verses 13-14.) New International Version (with alternative in the footnote) takes God as the subject of all the verbs in verses 12-13, translating the initial verb, “If he does not relent.”

It seems best to do as most modern translations have done and take the first verb to refer to the wicked, “If they do not change their ways” (literally “turn”; see comments on 6.4), and the other verbs to refer to God. In translation it will often be necessary to avoid the use of an indefinite subject such as a man (Good News Translation “they”) and to say instead “wicked people.” Whether the “if” clause precedes or follows the result clause depends on the usage in the receptor language. Repent is frequently expressed in idiomatic terms; for example, “to change the heart,” “to have a new heart,” or “to walk a new path.”

Vivid figures are used of God getting ready to destroy the wicked: he will whet his sword; he has bent and strung his bow, that is, he is taking aim and is preparing to shoot his arrows (see similar language in 11.2). These expressions depicting offensive action imply a further action, that is, using the sharpened sword and the bent bow to fight the wicked enemy. In many languages such indirect and figurative statements are quite natural, but where there is no apparent connection in meaning, one may make the meaning clear by a purpose clause; for example, “God will sharpen his sword to attack evil people, if they do not repent; he will bend and string his bow to shoot the wicked people, if they do not change their evil ways.” Revised Standard Version has taken the Hebrew verb for “prepare” at the end of verse 12 in the sense of “stringing (the bow)”; New Jerusalem Bible has “he … aims it.” The same verb is used in verse 13a, where Good News Translation has “he takes up,” and Revised Standard Version he has prepared.

Deadly weapons refers to weapons which can cause death, and must sometimes be translated “weapons which kill people.”

The last line of verse 13 is literally “making his arrows into burning (darts).” Most understand this to reflect the practice in ancient warfare of wrapping inflammable material around the tip of the arrow, setting it on fire, and then discharging the arrow. Some, however, take the Hebrew verb to mean “sharpen” (instead of “make ablaze”); so New Jerusalem Bible “makes his arrows sharp.” In languages where bows and arrows are unknown, a more generic term such as “weapons” may be used. In those cases where weapons are unknown in the language, a descriptive phrase must be used; for example, “things people use to hurt other people.”

Biblia Dios Habla Hoy reverses the order of the two lines of verse 13 so as to have the line “he aims his flaming arrows” follow immediately after “he bends his bow” in verse 12b.

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 .