Psalm 133/Translation/PTS/5

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Step 5. Draft

Orally translating section-by-section

In this step, the psalm is translated orally, section by section, while specific exegetical and translation issues are addressed.

Main Procedure for This Step

  1. Since this psalm is so short, simply read aloud or play the audio of each section one at a time. Here are the sections, based on the sections visualization:

    Psalm 133 - synthesis.jpg


    1. Verse 1b-c: Community
    2. Verses 2-3a: On Zion
    3. Verse 3b-c: Blessings forever
  2. After listening to each section (at least twice), discuss the section-specific info below with the translators, using the Translation and Performance Notes (in pdf) for each word, phrase, or image. Remember what role that PART/SECTION plays in the WHOLE psalm.
  3. Ask the translators what words or phrases they found difficult to translate in that section. Looking at the Translation and Performance Notes (in pdf), explain the word or phrase, and then have the translators discuss the translation options in their language. Try to arrive at decisions for each of these, unless they are taking too long to discuss—in which case, the discussion should continue later, perhaps even another day.
  4. After listening to each section and discussing the translation issues, have the group make an oral translation of just that section. Make an audio recording of each section’s translation, and if desired, type a transcription of the translation, too (If not, the whole translation will be transcribed later).
  5. It might be easier to “orally translate” using their selected melody from the previous step, to ensure that syllable counts work for each line in the melody. So, the team may simply speak their translation first, then try to adapt it to work with the melody; or, they orally translate by singing. Experiment to see what works best for your team.
Imagine and experiment with the content in your own language! Remember, we are still aiming for naturalness over accuracy, as we will focus on accuracy later in step 7.
Seek balance, rhythm, figurative language, beauty, poetry…

Activity

Discuss what title you would like to give the psalm in your language. You don’t need to make a final decision at this point.

Section-specific information

  • Community (v. 1b-c)
Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes (in pdf):
Look!
  • The phrase How good and delightful is made prominent by the word Look! (הִנֵּה) that precedes it, which is a classic attention-getting device in Hebrew.
    • A few English translations render the word Look! as Behold (ESV, NASB, KJV), which is not typical English today. Some French translations render it Oh ! (TOB, BDS, S21), Voici (NVS), Oui (NFC), and some Spanish translations render it Mirad (RVR, BTX) or Vean (DHH). However, some translations in all three languages leave it untranslated (NIV, NLT, CSB, NRSV, French PDV, Spanish NVI). While we recommend translating the word, bear in mind that it does not necessarily need to be rendered as a verb of seeing. An appropriate attention-getting word in the local language should be chosen; for example, the Hausa CLB says Truly/really.
    • The following diagram compares the Hebrew term with the English word look! Definitions in the yellow left side apply only to the English word, while definitions in the green right side apply only to the Hebrew word. Definitions in the middle, where the shapes overlap, apply to both the English and Hebrew words:

Psalm 133 - HINNEH.jpg

brothers
  • The phrase How good and delightful where brothers dwell together may be understood as the thesis statement for this psalm, with everything that follows in the psalm supporting this statement.
  • All three of the verses in this psalm begin with a clause that lacks a verb, and all the verbs that do appear in other clauses of these verses suggest a situation that is timeless or repeating, even though the psalm was written for specific gathering times.[1]
  • The phrase how good and [how] delightful has some important features for translators:
    • The word how introduces an exclamation, not a question.
    • The repetition of the word how (מָה) in the Hebrew serves to emphasize each adjective good and delightful.
    • The Hebrew word for good (טוֹב) is the same one used throughout Genesis 1, when God repeatedly described his creation as "good"—meaning that it has qualities that make it useful or desirable.
    • In some languages, an adjective cannot be the subject of a sentence. In such cases, one possible strategy is to translate these adjectives as noun phrases. An example is the Hausa CLB:

It is a good thing, a pleasant [thing] also.[2]

  • The meaning of the phrase brothers dwell together (יָשַׁב אַחִים גַּם־יָחַד) is ambiguous: does it refer to unity among people in general? Or is it referring to a more specific instance of unity, or perhaps unity among specific parties?
    • In short, we favor the interpretation that the "dwelling together" in this psalm refers to a specific (recurring) instance of unity—the holy festival gatherings at the Temple in Jerusalem, where the whole nation would gather three times a year.
  • See our exegetical issue The meaning of יָשַׁב אַחִים גַּם־יָחַד in Ps. 133:1 for a full discussion.
  • Brothers (אַחִים) in this instance refers to "the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security." However, in this psalm’s later usage in Israel’s worship, it probably was expanded to mean unity within the spiritual community, as well.
    • When translating, try not to use a term that refers only to biological family, or just to males.
dwelling together
  • The Hebrew verb dwell is an infinitive form (literally, "to dwell" or "the dwelling").
    • Some English translations render this verb as to dwell / to live. To create a smooth English translation, they supply the word for also, resulting in for brothers to dwell/live (NASB, GNB, NASB). French translations use the infinitive form and supply the word pour ("for").
    • Other English translations render the verb in the present tense as dwell / live, and supply the word when (ESV, NLT, CSB, NET, NRSV, NIV), resulting in the translation: when brothers dwell. Later in the psalm, YHWH blesses a place ("there," see notes on verse 3bc), and this place appears to be the location in which brothers dwell together. So, while we render the verb in the present tense, we prefer to supply the word where to introduce the phrase. Spanish translations also use the present tense and supply the word que ("that"). Furthermore, not every language requires a supplied word for the present tense (see Hausa CLB).
  • The following diagram compares the Hebrew term with the English word dwell. Definitions in the yellow left side apply only to the English word, while definitions in the green right side apply only to the Hebrew word. Definitions in the middle, where the shapes overlap, apply to both the English and Hebrew words:

Psalm 133 - YASHAV.jpg

  • The Hebrew phrase we have rendered together (גַּם־יָחַד) does not simply mean "in close proximity" but rather refers to being together in unity.
    • Many English translations make this clear (ESV, KJV, NASB, NLT, NRSV; CSB, GNB: together in harmony).
    • Most French translations do not bring out this sense, but an exception is the NVS, which says unis ensemble.
    • Spanish translations bring out this sense with en armonía ("in harmony," RVR, NVI, BTX) or unidos (DHH).
    • The Hausa CLB says together as one.


  • On Zion (vv. 2-3a)
Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes:
oil on the head
  • This verse supplies the first instance of imagery that expands on the thesis statement that brothers dwelling together is good and pleasant from verse 1. In fact, this entire verse combines several images to form a description of oil which flows down from Aaron</name>’s head to his beard, and then to the collar of his garments. This imagery has the following key features:
    • The name Aaron here serves as a symbol for the high priesthood.[3]
      • Aaron may be an unknown figure in many cultures; to make his significance clear, translators can either supply an explanation in a footnote (see French NVS) or within the text itself. This is the strategy of the Hausa CLB, which says Aaron our priest.
      • The Spanish DHH actually replaces the word Aaron with the priests, but this is not recommended.
    • The phrase describes the journey of the oil from the top of Aaron’s head down to Aaron’s beard, and then continues further downward to the collar of his garment.
      • The syntax of the Hebrew says: on the head, which flows down on the beard, the beard of Aaron, which flows down on the collar of his garments.

This order may be difficult to follow in many languages, especially because the phrasing makes the owner of the head and beard difficult to identify at first.

      • Some languages may require the addition of prepositions such as from to make the direction of the movement clear.
      • One strategy to solve both of these problems is that of the Hausa CLB: from the head of Aaron our priest onto his beard, from his beard all the way onto the neck of his shirt.

This rendering retains the repetition of the word beard while making clear the direction of the oil’s movement and the owner of the head and beard.

    • The oil is a fine, spiced oil that was applied to the head (anointing) to mark special occasions, such as the ordination of a priest (Exodus 30:23–25, 30), or to welcome guests and refresh their skin in an arid climate (Psalms 23:5; 92:10; 141:5).
      • Most English translations render the phrase the finest oil as precious oil or fine oil. Some translations make it clear that this oil was anointing oil (GNB, NLT). Hausa CLB says valuable anointing oil.
      • The anointing of the High Priest with special oil was associated with joy and beauty.
      • Among many other possible meanings, perhaps the two most prominent associations between this oil imagery and the psalm’s theme, unity, are:
        • 1. Setting apart as holy / fit for serving YHWH. The image of oil suggests the anointing of the high priest to begin his service in the Temple, where he will serve as intermediary between YHWH and his covenant people. Similarly, when the people are obedient to the commands to attend the holy festivals in Jerusalem and to live peaceably with each other, their obedience sets them apart as holy and fit for service to YHWH. The obedience from living peaceably together is what prompts blessing from YHWH (see verse 3bc).
        • 2. Refreshment. Just as oil on the head would refresh a person in a hot and dry climate, so would unity bring spiritual refreshment to the people and land (see verse 3a) of Israel.
Aaron
    • The name Aaron here serves as a symbol for the high priesthood.[4]
      • Aaron may be an unknown figure in many cultures; to make his significance clear, translators can either supply an explanation in a footnote (see French NVS) or within the text itself. This is the strategy of the Hausa CLB, which says Aaron our priest.
      • The Spanish DHH actually replaces the word Aaron with the priests, but this is not recommended.
dew of Hermon

  • Verse 3a provides the second piece of liquid imagery: dew, which flows down from Hermon on the hills of Zion. Like the imagery in verse 2, the imagery here illustrates the thesis statement in verse 1 that it is good and delightful [where] brothers dwell together. This imagery contains some important features:
    • The word dew refers to moisture that collects on the ground during the night.
    • Hermon refers to Mount Hermon, which is the tallest mountain in Israel, and is known for producing large amounts of dew.
      • Translators may want to supply the word mountain in order to make the identity of Hermon more clear (see French PDV: la montagne de lʼHermon; French NFC: mont Hermon; Spanish DHH: monte Hermon; Hausa CLB: Tudun Harmon).
      • Translators may supply a preposition besides of to indicate the relationship between the dew and Mount Hermon. The Hausa CLB says dew on top of Mount Hermon.
    • Mount Hermon was located in the northernmost part of the territory of Israel, and its water runoff provided life and refreshment for much of the land surrounding it. Water for crops was also regarded as a sign of God's favor and blessing. The mention of Zion in 3b, which is in the south of the region, could also metaphorically point to the unification of the whole land of Israel during these festival gatherings in Jerusalem—north (Hermon) and south (Zion) coming together. See the imagery table below for more details on the comparisons.

Psalm 133 - Dew and unity.jpg

Zion
  • Zion was itself a single hill. Since the hills in the phrase the hills of Zion are plural, the phrase probably refers to the hills located in the region of Zion, and not the hills called Zion.
  • So, translations that render this phrase as the mountain of Zion (French Louis Segond)

or Mount Zion (NIV, French BDS) are incorrect.


  • Blessing Forever (v. 3b-c)
Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes:
YHWH (the name)
  • YHWH is God’s proper name (not a title such as lord), which he commanded his people to call him in Exodus 3:15. For more guidance about how to translate this name, see the “Names/Titles of God” document.
blessing
  • The verb translated as has sent (צִוָּה) is often glossed as "commanded"; but when used with blessing, the sense is "to send."[5] Though this verb form normally indicates a completed action, this is a special case called a gnomic perfective, where the perfective "may be used with habitual meaning in the sense that a single instance exemplifies a recurrent situation."[6] So, translators can understand the sending of blessing as being an event that repeats habitually.
  • Verse 3c clarifies just what exactly is the content of the blessing that YHWH sends: life everlasting. This is the refreshment that Israel needs, much like the oil and dew refresh. Translators may find it more natural to reverse the order: everlasting life. This is, of course, not to be understood literally: this does not mean that the people of Israel will never die; rather, it is referring to spiritual life.
life everlasting
  • Verse 3c clarifies just what exactly is the content of the blessing that YHWH sends: life everlasting. This is the refreshment that Israel needs, much like the oil and dew refresh. Translators may find it more natural to reverse the order: everlasting life. This is, of course, not to be understood literally: this does not mean that the people of Israel will never die; rather, it is referring to spiritual life.
  1. ↑ Fenlason 2014.
  2. ↑ abu mai kyau ne, mai daɗi kuma.
  3. ↑ Fokkelman 2003, 303.
  4. ↑ Fokkelman 2003, 303.
  5. ↑ See Lev 25:21; Deut 28:8; HALOT.
  6. ↑ IBHS §30.4b.