The “Lord’s Prayer” was translated into Nyulnyul (and back-translated into English) by the German missionary Hermann Nekes in 1939.
Our Father on top sky.
Thy name be feared.
Thou art our boss.
Men-women will listen to Thee this place earth
as the good souls of men-women listen to Thee on top sky.
Give us tucker till this sun goes down.
We did wrong; make us good.
We have good hearts to them who did us wrong.
Watch us against bad place.
Thy hands be stretched out to guard us from bad.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). 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, translators typically select the exclusive form (excluding God).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
This story of the translation of a new version of the Bible in Kwara’ae illustrates the importance and the problem of this, especially in this verse: “It is necessary to distinguish in Melanesian languages between the inclusive and exclusive first person plural pronoun. For example in, ‘We must go soon or we will lose the tide,’ ‘we’ here includes the persons addressed. But in, ‘Wait, and we will be with you soon,’ ‘we’ here excludes the persons addressed. Two different pronouns are used. Early missionaries, not knowing this, used the inclusive form in the Lord’s Prayer, ‘Forgive us our trespasses (yours and ours).’ This, of course, had to be corrected.” (Source: Norman Deck in The Bible Translator 1963, 34 ff.)