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 2:6

The Hebrew verb translated have set means literally “to pour out,” and some scholars see here the meaning of “anoint” (so New Jerusalem Bible, An American Translation); but most take it to mean establish firmly, that is, to install (New Jerusalem Bible); New English Bible has “I have enthroned.” Here the Septuagint has the king as the speaker: “I have been installed (as king) by him on Zion, his holy hill.”

My king is the king that God chose to rule his people (verse 2).

The name Zion was applied to the hill (Mount Moriah) on which Solomon built the Temple; by extension the name was applied to the Temple, to the city of Jerusalem, and sometimes to the whole land of Israel. The hill is called holy because it belongs exclusively to God.

Since Zion and Jerusalem are both used in the psalms with reference to the city of Jerusalem, there is some advantage in translating both terms as “Jerusalem,” particularly as most readers today know of the existence of a city by that name. However, since Zion and Jerusalem occur in a variety of contexts, it is advisable to keep both terms and provide a supplementary note in the glossary. It is also necessary to make sure in most contexts that Zion and Jerusalem are not two separate places. The expression my holy hill should not be translated so that it means “my tabooed mountain,” but rather that it is dedicated to God; for example, “the hill which is given to God” or, in languages which do not have a passive voice, “… which people have dedicated (or, set apart as sacred) to me.” In this passage it is possible to indicate the relation of God to the hill as one of “belonging”; for example, “On Zion, my own hill.” The expression my king may present a problem in that in ordinary usage it is spoken by one of the king’s subjects with the meaning “the king who rules me.” In the present context the meaning is “the king God has chosen.” The full expression may then be rendered “ ‘On Zion, my hill,’ says God, ‘I have placed the king I have chosen.’ ”

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 6:4

In this strophe (verses 4-5) the psalmist renews his pleas, asking God to save him from imminent death. Turn in the Hebrew text can mean either to turn toward the psalmist (Good News Translation; see New English Bible “Turn back”) or else to change one’s attitude, which seems to be what Revised Standard Version means. The verb is often used to denote a change of mind, repentance. New Jerusalem Bible translates “relent,” and Die Bibel im heutigen Deutsch “quit being angry.” The idea of requesting someone to come and help may in some languages be expressed as “give ear to me” or “have eye for me.” In the sense of a change of mind or attitude, one may sometimes say “walk on a different road” or “follow a new path.”

Save and deliver are synonyms. My life translates “my nefesh” (see 3.2), and the plea save my life means “save me from dying,” “don’t let me die”; so Good News Translation in line b has “rescue me from death,” which prepares the way for the reference to “the world of the dead” in verse 5.

Deliver me in line b, which is parallel to save my life in line a, is more specific due to its context, for the sake of thy steadfast love. In this sense line b shows intensification. It may be rendered, for example, “even more, deliver me…” or “more than that, deliver me….”

Some languages have terms for save which combine the ideas of “save” and “restore.” Others are more limited in their area of meaning. Some languages express save as “to cause to see life” or “to make live.”

For steadfast love see 5.7. The sense of for the sake of is better expressed by “on account of” or “because.” Yahweh’s steadfast love is the ground, or basis, for the psalmist’s prayer. In some translations it may be better to place it first, as follows: “Because you love me, LORD, save me!” or “You love me, LORD, so save me!”

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 .