hate

The Greek and Hebrew that is translated in English as “hate” or a form thereof is translated in Tabasco Chontal as “don’t want to see [the person who is hated].” (Source: John Beekman & Harwood Hess in Notes on Translation, March 1963, p. 1ff.)

See also hate.

complete verse (Psalm 69:15)

Following are a number of back-translations as well as a sample translation for translators of Psalm 69:15:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “Do not allow the flood to drown me,
    the deep should not drown me
    and the pit should not close its mouth to drown me.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “May I not be washed away by the flood.
    May I not be swallowed up by the water
    May I not vanish into the grave.” (Source: Newari Back Translation)
  • Hiligaynon:
    “Do- not -allow that I will-be-covered-up by waves or I will-die.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “Do not allow water to cover me,
    or do not allow water to swallow me,
    or do not allow me to sink in the tomb.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Usiniache kuchukuliwa na mafuriko,
    au kuzama katika maji yenye kina kirefu,
    au kumezwa na kifo.” (Source: Nyakyusa Back Translation)
  • English:
    “Do not allow flood waters to swirl around me, do not allow the deep mud to swallow me;
    keep me from sinking into the pit of death.” (Source: Translation for Translators)

Japanese benefactives (yō ni shite)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, yō ni shite (ようにして) or “do so (so that) / make it like” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Psalm 69:13 - 69:15

The psalmist renews his prayer to God for help. At an acceptable time (verse 13) translates the Hebrew “at a time of goodwill” (see comments on the noun in 19.14). The connection between this phrase and what precedes or what follows is not clear; Good News Translation has supplied the verb “answer me” in line b (suggested by its use in the next line), since it feels the word “goodwill” is more appropriately applied to God than to the psalmist (so Briggs, Anderson). New Jerusalem Bible connects “at the time of your favour” to the psalmist’s declaration “I pray to you”; similarly New Jerusalem Bible “at a favorable moment”; Traduction œcuménique de la Bible has “it is the time (for you) to be favorable.”

In verse 13c steadfast love translates chesed (see 5.7 and comments). With thy faithful help does not seem the best translation of the Hebrew “in the faithfulness (ʾemeth; see comment at 15.2) of your salvation.” New Jerusalem Bible does better by joining the line to what precedes and translating the two lines “O God, in Your abundant faithfulness, answer me with Your sure deliverance.”

Revised Standard Version has joined the last two words of verse 13 (“in the faithfulness of your salvation”) to verse 14; this is possible but does not seem to be required by the Masoretic text. The Hebrew “rescue me from the mire” is already quite clear.

From sinking in the mire translates “from the mire and do not let me sink”; the verb “to sink” is used also in verse 2; and for mire see the use of the term in 18.42; 40.2; a different Hebrew synonym is used for “mire” in verse 2. It is to be noticed that in verse 14b my enemies (literally “those who hate me”) does not offer a good parallel to mire in verse 14a and deep waters in verse 14c. G. R. Driver proposed misʾon (another word for “mud”) for the Masoretic text misonʾay “(from) those who hate me,” which is adopted by New English Bible. Dahood translates “my Enemy” (a reference to death). It seems best to stay with the generally accepted meaning of the text.

The deep waters is the same phrase as in verse 2c.

Verse 15a uses the same language as in verse 2d. The deep in verse 15b translates the same word as in verse 2a “deep (mud)”; the verb is literally swallow, which is also used in 35.25. The pit in verse 15c is the same word used in 55.23. All these figures, as in verses 1-2, represent death, Sheol, destruction, chaos.

In lines b and c the translator must decide to what extent it is possible to retain the figurative language of being swallowed by the deep, and having the pit close its mouth over me. In some languages it may be possible to maintain the figurative language through the use of an added simile; for example, “don’t let the water drown me like a person being swallowed” or “don’t let the water drown me like a person swallows food.” Line c may be similarly rendered; for example, “don’t let the grave eat me like food is eaten in the mouth” or “don’t let the grave close over me like a mouth that shuts.” In attempting to retain figurative language for poetic effect, the translator must not forget that even poetic language must not be confusing if it is to communicate the author’s intent.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .