inclusive vs. exclusive pronoun (Rom. 8:18)

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, translators typically select the inclusive form (including the writer of the letter and the readers).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (Romans 8:18)

Following are a number of back-translations of Romans 8:18:

  • Uma: “According to my opinion, all the difficulties that hit us at this time are only like a chigger-sized speck, when considering the glory [big life] that will be revealed to us in the future day.” (Source: Uma Back Translation)
  • Yakan: “I am assured that the difficulties endured by us (incl.) right now will be as if it were just nothing when we (incl.) think of our (incl.) joy/happiness in the future when God already honors us (incl.).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And I know that the difficulties that we have to pass through now here on the earth, they don’t even amount to a finger nail compared to the very high rank which will be given to us in the future.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When I think-of the hardship we experience on this earth, I count it as if it had no weight when I also think of the goodness of what God will show us in a future day.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Let us make the judgment that it is just a little bit we suffer now, because concerning the good God will give us afterwards, it is greatly vaster.” (Source: Tenango Otomi Back Translation)

Translation commentary on Romans 8:18

Paul introduces this verse with a conjunction that is rendered “for” in several translations (King James Version, An American Translation*, New English Bible). Although it is difficult to decide on precisely what meaning Paul sought in this particular conjunction, most translators assume that its force can be properly maintained merely by introducing a new paragraph division at this point. It would appear that Paul is not making a logical conclusion on the basis of his previous argument, but rather that he is making a theological declaration in light of his own faith and hope. The verb Paul uses here is one of his favorite expressions and is rendered I consider by most translators. It is a verb which expresses strong assurance and not doubt; a translation such a “I think” may imply less than what Paul intends. “I am assured” or “I am certain” comes much closer to conveying his meaning.

In going to be revealed the understood agent of the passive voice is God, that is, God is going to reveal it to us. Revealed in this context indicates something Christians will experience, not merely something they will see with their eyes.

To us (New English Bible “for us”) is the meaning that most translators apparently give to the prepositional phrase (Greek eis hēmas) that Paul uses here, though some see in this the force of “in us” (King James Version). The most natural meaning of the Greek preposition eis (Good News Translation to) would seem to be that of “to” or “for,” although there are definite instances in the New Testament where it does have the force of “in.” If the usual meaning is given to this preposition, the present passage indicates that at the end of time God will reveal his glory “to” or “for the benefit of” his people (note La Sainte Bible: Nouvelle version Segond révisée “for us”). Otherwise, the focus is on the truth that at that time God’s people will share in and reflect God’s true glory. No dogmatic conclusion can be made, and translators may follow either exegesis.

Paul’s contrast between the present time with its evil and suffering and “the coming age” with its glory that is going to be revealed reflects the Jewish and Christian belief in two ages. According to this belief the present age is characterized by the forces of evil exerting themselves and so causing sin and suffering. But the “coming age” is the age in which God’s rule will be fully revealed and the power of evil destroyed. When this happens, all sin and suffering will cease, and men of faith will enjoy the benefits of God’s presence.

In some languages it is not easy to compare such events as “suffering” and “the possession of glory.” The closest equivalent may be “no one can say that what we suffer at the present time and the glory that is going to be revealed to us are the same.” But such a rendering completely misses the significant contrast which Paul is trying to introduce. Therefore, it may be more satisfactory to emphasize the difference rather than the comparison—for example, “I consider that what we suffer at the present time and the glory that is going to be revealed to us are utterly different” or “… are so very, very different.”

In order to highlight the fact that the glory is going to be experienced rather than merely seen, one may want to translate: “the glory that God is going to give us” or “the glory that God is going to cause us to enjoy.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .