Also, the whole pattern of the poem is to acknowledge that Hashem is in control, and we are the controlled. Declaring His kingship or Unity, as Mevaseret Zion suggests and you (Barzlai) seem to agree, or His designating us, which is what Artscroll’s translation says, breaks that pattern.

However, we find the term in “es Hashem he’emartoh hayom,” and also in the context of korbonos, “eimurim.” In the korbon context, the term is thought of as “the elevated parts.” Here too, we would say it means elevated, as in the sense of kiddush sheim shomayim.

Perhaps we could rework the ‘maamirecha’ part to say that we, Israel, are the ones who not only speak G-d’s name and G-dliness in this world, but also we cause others to speak of G-d. It is through our coronation of G-d during the days of awe that G-d is King (kvyachol), for by being subjects, we make him king. Also, we spread the word, so to speak, to the rest of the world, and act as a light unto the nations, to cause G-d to be known to the rest of the world. We brought the world monotheism.

I think this works better with the hebrew grammar.

I was going for a much more esoteric idea. That we are G-d’s words.

http://www.wordreference.com/definition/bespoken

This might be relevant to your discussion.