很多學者對甲骨文第一人稱代詞做過研究，其中，以陳夢家的研究最為深入。本文在綜述學者研究的基礎上小結如下：第一，甲骨文第一人稱代詞只有「朕」「余」「我」三個。「朕」在「王卜辭」中指代「王」，在「非王卜辭」中指代族長「子」，是尊者自稱。「余」在「王卜辭」中，凡前辭署「王」名的，命辭中的「余」指代「王」。凡前辭署「貞人」名的，命辭中的「余」是指代「貞人」還是指代「王」，值得進一步研究。「余」在「非王卜辭」中則指代族長「子」。第二，「朕」「余」「我」三個代詞句法功能有別。「朕」可作主格、領格，不能作賓格。「余」可作主格、賓格，不能作領格。「我」可用於主格、賓格和領格。第三，「朕」「余」「我」三個代詞有單數和複數的區別。「朕」「余」只用作單數第一人稱代詞。「我」多數作複數第一人稱代詞，少數作單數第一人稱代詞。

There have been many scholars who have studied the first person pronouns in the oracle bone inscriptions, among which Chen Mengjia’s research may be considered as the most profound one. This paper summarizes various types of studies done by different scholars to offer a review. The following conclusions are drawn. First, there are only three first person pronouns in the oracle bone inscriptions, namely zhen, yu and wo. Zhen refers to “the king” (wang) in the Divination of the King. However, in the Divination of Non-king, it refers to the clan leader (zi), serving as the self-addressing of the respected. When “the king” (wang) is addressed in the preface of the Divination of the King, the yu in the charging statement refers to “the king” (wang). When “the diviner” (zhenren) is addressed in the preface, the yu in the charging statement may refer to “the diviner” (zhenren) or refer to “the king” (wang) , which still remains unclear and worth for further research. In the Divination of Non-king, yu refers to the clan leader (zi). Second, the three pronouns zhen, yu and wo differ in syntactic functions. Zhen is able to serve as nominative and possessive cases, yet unable to serve as accusative case; yu is able to serve as nominative and accusative cases, yet unable to serve as possessive case; wo is able to fit into all the three cases. Third, the three pronouns zhen, yu and wo differ in the usage of numbers concerning singular or plural. Zhen and yu only serve as singular first person pronouns. Wo mostly serves as the plural first person pronoun though it sometimes serves as singular.