What’s The Point?

A reader writes:

I was wondering if you would have any insight into the contradictory translations of Isaiah 63:9 in the RSV-CE and the NAB.

While taking a class on the theology of the Holy Spirit, I came across the fact that this verse is rendered differently in the two Catholic translations:

Isaiah 63:9 (RSV-CE)
In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old.

Isaiah 63:9 (NAB)
in their every affliction.
It was not a messenger or an angel,
but he himself who saved them.
Because of his love and pity
he redeemed them himself,
Lifting them and carrying them
all the days of old.

In the RSV it was the angel that saved them; in the NAB is was not an angel.

A book used heavily in the class was The Holy Spirit: Growth of a Biblical Tradition by Fr. George T. Montague.   Fr. Montague makes a passing reference (on page 54) to the verse:

"…depending on how the identical Hebrew letters are pointed, one can derive the [opposite] translation…"

I was wondering how Hebrew works, such that you can get an opposite translation from the same characters, differently "pointed."

Sure, no problem. First, take a look at this Hebrew word:

This is the word B’reshit, which is the Hebrew equivalent of "Genesis." It’s pronounced something like "bray-SHEET."

It’s the first word in the book of Genesis, and it’s customarily translated into English as "In the beginning."

Now, the thing about the Hebrew writing system is that it developed over time, and originally it didn’t have any vowels, just consonants.

In modern Hebrew script, the consonants are written in the large, black blocky letters that you see here. Originally, b’reshit would have simply been written B-R-SH-T (only in Hebrew letters). If you were an ancient Hebrew, you would have relied on your knowledge of Hebrew vocabulary and context to figure out what words you were looking at in the text from just the consonants.

KND F TH WY Y CN WTH THS TXT.

Only they didn’t have spaces between written words then, either, so it all would have run together.

Over time, the Hebrews noted something about writing their text this way with only consonants.

It sucked.

So they started coming up with different ways to indicate what vowels ought to go into words. One of the first attempts was to impress certain consonants into doing double duty, so sometimes they represented consonants and sometimes they represented vowel sounds. Kind of like our letter Y, which can be either a consonant or a vowel.

That happens in Hebrew, too. In b’reshit the next to last letter (starting from the right) is a yod, which can be either a Y or an I sound. Here, it’s an I, though it sounds like a long-E (as in "sheet’).

These double-duty consonants made it much easier to figure out how to read texts, and so they became known as "the mothers of reading" (Latin: matres lectionis). 

Unfortunately, there were only four maters, and they didn’t help enough, so the scribes set about coming up with real vowels.

Instead of coming up new blocky letters to put in the middle of words, they decided to rely on little dots, like the ones you see under several of the letters in b’reshit. (Arabic and Aramaic use similar systems of little marks above and below their consonants, too.)

For example, under the second letter (counting from the right) of b’reshit has a couple of dots under it that look like a colon laying on its side. That’s the mark for a long-A vowel sound. (The A-sound in "bray-SHEET.")

Over time, they also came up with spaces between words (as you’d see in a modern Hebrew Bible) and other marks to help the reader out. For example, in the first letter of b’reshit there is a dot right in the middle of the letter. This is because the letter can be pronounced either B or V, but the dot tells you to pronounce it B.

Similarly, there is a dot over the right hand side of the fourth letter, which looks kind of like a stylized W. This letter can be pronounced either S or SH. If you put a dot over its left side, it’s S, but if you put the dot over its right side (as here) then it’s SH.

The guys who came up with these marks were known as the Masoretes, and they didn’t finish their work until the Renaissance, giving us the fully-marked or Hebrew Bible called the "Masoretic Text." Since the marks are (mostly) dots, the process of adding to a Hebrew text is called "pointing" it.

Pointed texts are much easier to read, but they are harder to write, and so today in Israel newspapers, street signs, and books are commonly written in unpointed form. Texts where getting the exact reading correct–like the Bible–are written in pointed form to eliminate ambiguity.

As you can imagine, there can be considerable ambiguity without the vowels, spaces, and other marks. Sometimes the meaning of a sentence can change dramatically or even reverse itself without these to help us along.

Unfortunately, the Masoretes were not (despite some claims otherwise) divinely inspired in their readings, and so it is possible for them to have gotten things wrong, and a translator who doesn’t simply accept the reading they gave a word will have to make a choice about how it should be understood.

That’s what’s happening in the case of Isaiah 63:9.

As you can see, there is a disagreement with the RSV translators and the NAB translators. I haven’t looked it up, but my guess is that the RSV is going with the Masoretic reading and the NAB is going with an alternate reading.