inclusive vs. exclusive pronoun (Isa. 16:6)

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 selects the inclusive form, because “it includes the prophet and his audience.” The Adamawa Fulfulde translation, however, uses the exclusive form.

inclusive vs. exclusive pronoun (Isa. 53:3)

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, the Jarai translation and the Adamawa Fulfulde translation, use the inclusive pronoun (“referring to the speakers and their fellow Judeans in exile”).

inclusive vs. exclusive pronoun (Isa. 53:4)

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 pronoun (“referring to the speakers and their fellow Judeans in exile”).

inclusive vs. exclusive pronoun (Isa. 53:5)

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 pronoun (“referring to the speakers and their fellow Judeans in exile”).

inclusive vs. exclusive pronoun (Isa. 53:6)

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 pronoun (“referring to the speakers and their fellow Judeans in exile”).

inclusive vs. exclusive pronoun (Isa. 59:9)

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 Adamawa Fulfulde translation uses the exclusive form, because “the people themselves speak, admitting that they have turned away from God.”

The Jarai translation, however, uses the inclusive form.

inclusive vs. exclusive pronoun (Isa. 59:10)

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 Adamawa Fulfulde translation uses the exclusive form, because “the people themselves speak, admitting that they have turned away from God.”

The Jarai translation, however, uses the inclusive form.

Translation commentary on Isaiah 26:2

Open the gates: It is not clear who is giving this order and who is being addressed. However, since the people of Judah are singing here, they are probably the ones asking for the gates of Jerusalem to be opened so that people can enter. For gates see the comments on 3.26. This line may be rendered “Let the gates be opened.”

That the righteous nation which keeps faith may enter in: The righteous nation could refer to Judah, but in the context of 25.6 it is more likely any people who obey God. For righteous see 3.10. It is righteous because it keeps faith, that is, is faithful to the LORD. Such people are welcome in the city. Because of style Good News Translation reverses the ideas of righteous and keeps faith.

Translation suggestions for this verse are:

• Let the city gates be opened,
let the righteous people enter in,
those who keep their promises to God!

• Open wide the city gates,
so that the righteous people may enter,
those who are faithful to the LORD.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .