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 71:19 - 71:21

The statement of verse 19a may mean that God’s righteousness, that is, his saving deeds, includes all creation (see comments at 5.8), or else it means that it is confessed by all creatures. But Traduction œcuménique de la Bible and Bible en français courant abandon the figure “reaches the skies” and say simply “Your righteousness/faithfulness is so high!” In English, at least, this does not mean much. New English Bible and Traduction œcuménique de la Bible make “your righteousness” (together with the preceding “your might” of verse 18) the object of the verb “proclaim” in verse 18; Revised Standard Version joins Thy power of verse 18 to thy righteousness of verse 19. It is recommended that the Good News Translation verse division and arrangement of lines be followed.

The expression righteousness, O God, reach the high heavens and Good News Translation‘s “reaches the skies” must be recast somewhat in many languages, since abstracts such as “righteousness” are not thought of as filling up space. This expression may also mean that God’s goodness is beyond understanding (so Anderson). In the light of these various interpretations, the translator will be able to select an expression that is natural and meaningful in the receptor language; for example, “all that you have created tell of your faithfulness,” “your faithfulness, God, is so great that it is told all the way to the skies,” or “your goodness, God, is beyond (high above) our understanding.”

There is none like God (verse 19c); no one can do what God does (see 35.10). The rhetorical question who is like thee? is effective if it is not understood as a request for information. If the language requires a reply to the rhetorical question, the reply will be “No one” or “No one at all.”

The reflection on God’s greatness leads the psalmist to think about his own “great troubles and evils” (verse 20; the Hebrew phrase is alliterative: tsarot rabot weraʿot). These many sore troubles which God has sent on the psalmist have brought him to death’s door, to Sheol, the depths of the earth (see 63.9 and comment), but he is sure that God will bring him back, that he will restore him to health and reward him with greater honor, prestige, and eminence than ever before. The literal meaning of the verbs in the Hebrew text in verse 20b, d is “return to life” and “bring back up.” It is possible that the psalmist was thinking about resurrection. But verse 21 favors the meaning expressed by Good News Translation (see similar thoughts in 30.3; 40.2).

One form of the Masoretic text in verse 20a-b (ketiv) has the plural pronouns “us” instead of me in both lines (which Weiser prefers); and in verse 20d some Hebrew manuscripts have the plural pronoun “us.” “Return us to life” and “bring us back up” can hardly refer to resurrection; they refer to the restoration of the country’s welfare and prosperity. It seems better, however, to translate the text (qere) that has the singular “me” and “my” (also the Septuagint and Syriac).

Translators will have to make some adjustments with the expression the depths of the earth … up again, as does Good News Translation, because this literal expression could easily be misunderstood as referring to being created again out of the earth. Good News Translation‘s “keep me from the grave” will often have to be rendered, for example, “you will not allow me to die.”

In verse 21 my honor is the psalmist’s prestige, greatness, prosperity, power. And comfort is the verb that is used in 23.4; see also comments on “comforters” in 69.20. Here something like “make me happy again” may be preferable. Die Bibel im heutigen Deutsch and Bible en français courant reverse the two lines, which makes for a more logical statement in these languages.

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 74:11

Why dost thou hold back thy hand in line a means “Why do you refuse to help us?” Biblia Dios Habla Hoy retains the figure: “Why do you conceal your powerful hand?” Bible en français courant abandons the figure altogether (as does Good News Translation), “Why do you restrain yourself from intervening?” and Die Bibel im heutigen Deutsch has “Why do you look on without doing anything?”

Line b is unclear in Hebrew; it seems to be “and your right hand from inside your bosom consume” (see Revised Standard Version footnote). New Jerusalem Bible attempts to translate it “Draw it (your right hand) out of Your bosom!” But Good News Translation, Revised Standard Version, and others prefer to read an emended text; instead of the imperative of the verb “to consume,” a form of the verb “to keep” is read, and instead of the preposition “from (your bosom)” the preposition “in” is read. The bosom is here the loose fold of the garment into which the wearer could place his hands or some object. Good News Translation has the equivalent cultural gesture of refusing help: “keep your hands behind you”; Biblia Dios Habla Hoy and Bible en français courant have “with your arms folded.” New International Version translates “Why do you hold back your hand, your right hand? Take it from the folds of your garment and destroy them!” This is in line with the recommendation of Hebrew Old Testament Text Project. Hebrew Old Testament Text Project says the whole verse (the qere form of the Masoretic text) may be interpreted as follows: “Why do you let your hand return, even your right hand? Out of the midst of your bosom put an end (to it)!” The translator must use expressions in both lines which are entirely natural in the language, and these may have nothing to do with the hands; for example, “Why do you say ‘No’ when we need help, and shake your head at us?”

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 .