The musical instrument that is most often translated as “lyre” or “lute” in English is translated in the following ways:
Chichewa Contempary Chichewa translation, 2002/2016: pangwe (a musical instrument that is made from a hollow tube filled with pellets or small stones to create a rain-like sound) or “five stringed instrument” (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Kankanaey: “guitar” (Source: Kankanaey Back Translation)
Newari: “sitar ” (source: Newari Back Translation)
Description: The lyre consisted of a sound box out of the ends or sides of which projected two arms. The arms supported a crosspiece. Strings descended from the crosspiece over the sound box. As with the nevel, the number of strings could vary. Their varying thickness and tension gave the instrument a range of notes. The lyre was normally made of wood. The strings were made of animal intestines (perhaps from sheep).
Usage: The strings were normally plucked with the fingers. The kinor in particular is frequently depicted as an instrument that accompanied singing.
Job 21:12: For the stringed instrument (kinor in Hebrew) accompanying the tambourine, French Common Language Version has “guitar” and the French La Bible de Jérusalem has “zither,” which seems to be an instrument used in 1 Samuel 10:5. The first line of this verse may also be rendered “The children sing as people play the tambourine and the lyre.” In some languages these instruments will be a local drum and a stringed instrument; the latter may be a guitar. If no instruments can be found to render any of the instruments in this verse, the translator may have to express the whole verse differently; for example, “The children dance and sing and make joyful sounds/music.”
The identity of the instrument called sabka’ in Aramaic in Daniel (Hebrew) is uncertain. NRSVue renders it “trigon,” which is a small triangular lyre-type instrument with four strings. Probably trigon is technically correct, but it is unknown to the average English reader. Good News Translation has attempted to find a better-known equivalent with “zither,” but the zither has far too many strings (over thirty). Some translations use “lyre” for sabka’ and render the Aramaic word qathros before it as “zither”. Revised English Bible has “triangle,” but most readers will wrongly identify that as a percussion instrument. Common English Version avoids the problem by rendering only the first three instruments in the list and grouping the last three together, including sabka’ as follows: “Trumpets, flutes, harps, and all other kinds of musical instruments.”
Lyre (source: Knowles, revised by Bass (c) British and Foreign Bible Society 1994)
Description: The exact identification of the nevel is very problematic. Some take it to be a kind of harp. The harp consisted of a neck projecting out of a soundbox. Strings were stretched from the extremity of the neck down its length and into the sound box. The body of the harp was made of wood and its strings of animal intestines (perhaps from sheep). The number of strings varied.
Others place the nevel in the category of lyres, where the strings are stretched over top of and parallel to the soundbox. While this is the interpretation preferred here, we will discuss the harp-type of instrument, since the identification is problematic and many translations have preferred “harp” for nevel.
Usage: The strings were plucked either with the fingers or with a thin piece of ivory or metal to give a resonating sound, probably in a lower register than that made by the kinor.
Translation: In several Psalms (33.2; 92.3; 144.9), the nevel is linked to the Hebrew word ‘asor, which could indicate it was “ten-stringed.”
Some degree of cultural adaptation must be made in the translation of these stringed instruments since cultures differ from each other in the shape, the number of strings, and the function of their instruments. Translators will have to select an equivalent instrument in the receptor language. In most passages the most accurate translation for nevel will be “guitar” or some equivalent medium-sized stringed instrument on which the strings are stretched over a sound box and are plucked.
In those passages where nevel and kinor appear together it is recommended that the translator use an instrument that can vary in size and then render the two words as “large and small X,” for example, “large and small guitars.” Alternately, it may be possible to select two stringed instruments that are similar in construction but different in size, for example, “guitar and lute.” It is also possible to say “large and small stringed instruments” or to combine the two, saying “stringed instruments.”
Psalms 33:2: “Praise the LORD with the lyre” (NRSVue) contains two major translation problems. The first problem is that in many languages, the phrase “with the lyre” must be changed into a verb phrase or clause; for example, the whole line may be rendered “Praise the LORD by playing music on the lyre” or “Make music with the lyre, and praise the LORD.” The second problem, which applies also to the second line of this verse, is the terms to be used for the musical instruments here. In languages in which there are several stringed instruments, translators may use one of the smaller ones for kinor (“lyre”) and a larger one for nevel (“harp” in NRSVue). In languages where there is little or no choice, they should use the known local stringed instrument for the kinor, and a more generic expression for the nevel. Where there are no known stringed instruments, it will often be necessary to say “small instruments with strings” for kinor and “large instruments with strings” for nevel.
Harp (source: Knowles, revised by Bass (c) British and Foreign Bible Society 1994)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:1:
Chichewa Contempary Chichewa translation, 2002/2016:
“Jehovah is my shepherd,
I will not lack anything.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
“Chauta [see tetragrammaton (YHWH)] he is my herdsman,
I will surely not lack a [little] thing, not at all.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“Herdsman of mine he’s so good-hearted.
Chauta is that most famous name of his.
In him, as for me — I lack nothing, not at all.” (Source: Ernst Wendland)
Kupsabiny:
“God is my guard/keeper,
I do not lack anything.” (Source: Kupsabiny Back Translation)(Source: Kupsabiny Back Translation)
Adilabad Gondi:
“Due to Jehovah God being my shepherd,
I will not lack anything.” (Source: Adilabad Gondi Back Translation)
Newari:
“The LORD is my Shepherd,
I will not lack anything.” (Source: Newari Back Translation)
Hiligaynon:
“You (sing.), LORD, are my shepherd,
so I will- not -be-lacking (anything).” (Source: Hiligaynon Back Translation)
Eastern Bru:
“God cares me. So I don’t lack anything. He cares for me like a keeper ordinarily cares for his sheep.” (Source: Bru Back Translation)
Laarim:
“The LORD is my shepherd,
there will be nothing I want.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Bwana ni mchungaji wangu,
sipungukiwi kitu chochote.” (Source: Nyakyusa Back Translation)
English:
“Yahweh, you care for me like a shepherd cares for his sheep.
So I have everything that I need.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:2:
Chichewa Contempary Chichewa translation, 2002/2016:
“He lays me in green pastures,
He leads me to clean drinking water,” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
“He lays me down on a pasture of new grass.
He guides me to still waters to go and rest there.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“DOWN! [Gonee! — an ideophone, i.e. a literary device that expresses what is perceived by the five senses] on fresh greens he makes me lie down.
[My] resting place is at quiet waters,” (Source: Ernst Wendland)
Kupsabiny:
“He makes me graze where there is green grass, and makes me sleep/lie there.
He leads me to the water that flows in silence.” (Source: Kupsabiny Back Translation)
Adilabad Gondi:
“He (emph.) causes me to lie down in green grass.
He leads me to slow flowing clean/good water.” (Source: Adilabad Gondi Back Translation)
Newari:
“He causes me to lie down in green grass,
He takes me along to ponds of clear water.” (Source: Newari Back Translation)
Hiligaynon:
“I (am) like a sheep that you (sing.) cause- me -to-rest in a pasture which (has) abundant grass
and is-being-led to calm/quiet water(s).” (Source: Hiligaynon Back Translation)
Eastern Bru:
“He leads me to go to a beautiful good place, like a keeper ordinarily leads his sheep to rest in a field of very good green grass, a place that has clear water flowing and is quiet.” (Source: Bru Back Translation)
Laarim:
“He gives me rest in a place where the grass stays good,
he takes me to the place where water stays still,” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Ananilaza penye nyika penye majani mazuri.
Ananipeleka penye maji mazuri.” (Source: Nyakyusa Back Translation)
English:
“You encourage me
and give me peace;
you are like a shepherd
who leads his sheep to places where there is plenty of green grass for them to eat,
and lets them rest beside streams where the water is flowing slowly.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:3:
Chichewa Contempary Chichewa translation, 2002/2016:
“he revives my life.
He leads me in the paths of righteousness
because of his name.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
“He revives my life-force.
He leads me in a righteous path in accordance with the glory of his name.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“My life he always revives it right there.
Along straight paths he leads me in them,
According to his well-known name — Chauta!” (Source: Ernst Wendland)
Kupsabiny:
“He restores my strength,
and leads me along the right path for the sake of his name.” (Source: Kupsabiny Back Translation)
Adilabad Gondi:
“He (emph.) gives new strength to my life/soul.
According to his name, he leads me on righteous paths.” (Source: Adilabad Gondi Back Translation)
Newari:
“He gives me new life,
For the sake of His name
He takes me along the path of righteousness.” (Source: Newari Back Translation)
Hiligaynon:
“You (sing.) strengthen me.
You (sing.) guide me in the right/proper path/road so-that you (sing.) will-be-honored.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“When I feel sad or weak, then he comforts/encourages my heart to become strong again. And he gives/allows me to be straight good, because he has already promised that.” (Source: Bru Back Translation)
Laarim:
“he makes my spirit to be strong again.
He takes me to the ways which are right,
because of his names.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Anauburudisha moyo wangu,
ananiongoza katika njia nyofu,
ili liheshimiwe jina lake.” (Source: Nyakyusa Back Translation)
English:
“You renew my strength.
You guide me along the roads that are the right ones for me
in order that I can honor you.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:4:
Chichewa Contempary Chichewa translation, 2002/2016:
“Even though I may walk
in the valley of deep darkness,
I will fear no evil,
for You are with me;
your club and your staff
they comfort me.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
“It may be that I walk in a ravine of black darkness,
but I will not fear any kind of evil,
for You Lord you stay with me.
Your warclub and walking stick protect me.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“If in a deep dark valley BLACK! [bii! — an ideophone, i.e. a literary device that expresses what is perceived by the five senses] I happen to walk,
All [my] fear GONE! [ideophone balala!] since Chauta is right there.
O Herdsman, you’re close by with weapons for defense,
As for my heart, it’s completely QUIET! [ideophone phee!] at all times.” (Source: Ernst Wendland)
Kupsabiny:
“Though I pass through utter darkness,
I am not frightened
for I am together with you, oh God.
Keep/Guard me with your staff
and comfort me with your shepherd staff.” (Source: Kupsabiny Back Translation)
Adilabad Gondi:
“Even if I walk in the valley of extreme darkness, I will not fear anything.
Because you (emph.) stay/are with me.
Your axe and shepherd’s-stick give me courage.” (Source: Adilabad Gondi Back Translation)
Newari:
“No matter how dark the path is on which I have to go
I will not be at all afraid, O Lord.
For You will be with me,
Your rod and Your staff will cause me to prosper.” (Source: Newari Back Translation)
Hiligaynon:
“Even-though I will-walk through the valley where there-is a danger of death, I will- not -be-afraid,
because you (sing.) (are) my companion.
Your (sing.) protection and guidance of me causes- me -to-be-happy and strengthens me.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“Even though I meet misfortune or excessive trouble, I am no longer afraid of anything, because God is continually with me. Like a keeper carries in his hand a staff/club and a walking stick in order to care for his sheep, like that also God continually watches over and encourages me.” (Source: Bru Back Translation)
Laarim:
“Even though I walk
in very great darkness of death,
there will be nothing bad that I am fearing,
because I am staying with you,
your walking stick gives
my heart to be strong.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Hata kama natembea katika bonde la giza ya kifo,
sitaogopa kitu chochote,
kwa sababu uko pamoja na mimi.
Gongo lako na ni fimbo yako vinanifariji.” (Source: Nyakyusa Back Translation)
English:
“Even when I am walking through very dangerous dark ravines
where I might be killed,
I will not be afraid of anything because you are with me.
You protect me like a shepherd protects his sheep.
He uses his club and his walking stick to protect them from being attacked by wild animals.” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:5:
Chichewa Contempary Chichewa translation, 2002/2016:
“You prepare food for me
while my enemies are seeing.
You anoint my head with oil;
my cup overflows.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
You prepare food for me, as my enemies look on.
You welcome me well by anointing my head with oil,
you fill my cup to overflowing.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“Talk about food, ha! I’m a what-can-the-child-cry-for.
You’ve prepared me a feast, my enemies can just STARE! [tong’oo! — an ideophone, i.e. a literary device that expresses what is perceived by the five senses]
My cup of blessings is full-up BRIM-BRIM-BRIMMING! [ideophone nde-nde-nde!]
At your home you’ve welcomed me with two hands.” (Source: Ernst Wendland)
Kupsabiny:
“You prepared for me a banquet,
in the presence of my enemies.
You anointed me with oil of honour
and filled my cup until it over flowed.” (Source: Kupsabiny Back Translation)
Adilabad Gondi:
“While my enemies are watching, you served a feast to me.
Having applied oil on my head, you provide hospitality to me.
You fill into my bowl/cup more than I need.” (Source: Adilabad Gondi Back Translation)
Newari:
“You will prepare a feast for me, in the presence of my enemies
You have anointed my head with oil,
My cup overflows.” (Source: Newari Back Translation)
Hiligaynon:
“You (sing.) prepare me a feast while my enemies are-staring.
You (sing.) poured oil on my head to honor me.
And you (sing.) satisfied me with drinks.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“God has prepared a feast (lit. very big meal) for me before the eyes of people who hate me in order for them to see. And God welcomes me like a guest who has great authority coming to visit. Good things, blessings, he gives me like liquid that overflows (lit. liquid full greater than level).” (Source: Bru Back Translation)
Laarim:
“You had prepare for me big feast
in middle of my enemies.
You smear my head with the oil of blessing,
and you allowed my cup filled up until it overflow.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Unaniandalia chakula,
mbele ya maadui zangu.
Unanipaka mafuta kichwani pangu,
kikombe changu kinarefuka.” (Source: Nyakyusa Back Translation)
English:
“You prepare a great feast for me, in a place where my enemies can see me.
You joyfully receive me, as people joyfully receive the guests they have invited
by pouring olive oil over their heads.
You have given me very many blessings!” (Source: Translation for Translators)
Following are a number of back-translations as well as a sample translation for translators of Psalm 23:6:
Chichewa Contempary Chichewa translation, 2002/2016:
“Indeed, pleasant (things) and unchanging love will follow me
all the days of my life,
and I will dwell in the House of Jehovah
forever.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Chichewa interconfessional translation, 1999:
“Truly, your good things and your love
will stay with me all the days of my life.
I will live in your House my whole life long.” (Source: Wendland 1998, p. 148f.)
Chichewa poetic translation in the traditional ndakatulo genre to encourage oral and musical performances:
“Surely, the good things from your unchangeable love,
They really follow after me [my] whole life down here.
From inside your holy house, Chauta, I never leave it,
My work is to serve you right up until FOREVER-EVER! [muyayaya! — an ideophone, i.e. a literary device that expresses what is perceived by the five senses]” (Source: Ernst Wendland)
Kupsabiny:
“In truth, your goodness shall follow me,
and your love shall follow in my life.
I shall stay in God’s Home(stead) forever.” (Source: Kupsabiny Back Translation)
Adilabad Gondi:
“For my entire lifetime, your goodness
and unchanging love will be with me.
I will stay in Jehovah God’s home (emph.) forever.” (Source: Adilabad Gondi Back Translation)
Newari:
“At my every step I know
You will be loving me and doing me good.
and I will get to live in the house of the LORD forever.” (Source: Newari Back Translation)
Hiligaynon:
“Surely [intensifier] your (sing.) goodness and love to me will-continue while I live.
And I will-dwell/live in your (sing.) house, LORD, forever/[lit. until whenever].” (Source: Hiligaynon Back Translation)
Eastern Bru:
“Surely God does good continually for me, and he loves me continually every day every night until the end of my life. And I will live with him forever.” (Source: Bru Back Translation)
Laarim:
“Sure, goodness and love will follow me
in all days of my life.
Then I will live in
the House LORD continually.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Kweli neema yako na uzuri wako,
vitakuja kwangu katika maisha yangu yote.
Nitakuwa katika nyumba ya Bwana milele na milele.” (Source: Nyakyusa Back Translation)
English:
“I am certain that you will be good to me and act mercifully toward me
as long as I live;
and then, O Yahweh, I will live in your home in heaven forever.” (Source: Translation for Translators)
