The Greek, Ge’ez, and Latin that is translated as “day of judgment” in English is translated in Bora as “pay-causing day.” (Source: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
See also Day of the Lord.
save
The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
Other translations include:
- San Blas Kuna: “help the heart”
- Laka: “take by the hand” in the meaning of “rescue” or “deliver”
- Huautla Mazatec: “lift out on behalf of”
- Anuak: “have life because of”
- Central Mazahua: “be healed in the heart”
- Baoulé: “save one’s head”
- Guerrero Amuzgo: “come out well”
- Northwestern Dinka: “be helped as to his breath” (or “life”) (source for all above: Bratcher / Nida),
- Matumbi: “rescue (from danger)” (source: Pioneer Bible Translators, project-specific notes in Paratext)
- Noongar: barrang-ngandabat or “hold life” (source: Warda-Kwabba Luke-Ang)
- South Bolivian Quechua: “make to escape”
- Highland Puebla Nahuatl: “cause people to come out with the aid of the hand” (source for this and one above: Nida 1947, p. 222)
- Bariai: “retrieve one back” (source: Bariai Back Translation)
See also salvation and save (Japanese honorifics).
mercy
The Hebrew, Aramaic, Greek, Ge’ez, and Latin terms that are typically translated as “mercy” (or “compassion” or “kindness”) in English are translated in various ways. Bratcher / Nida classify them in (1) those based on the quality of heart, or other psychological center, (2) those which introduce the concept of weeping or extreme sorrow, (3) those which involve willingness to look upon and recognize the condition of others, or (4) those which involve a variety of intense feelings.
While the English mercy originates from the Latin merces, originally “price paid,” Romance languages (Italian, Spanish, Corsican, Catalan, Friulian) and other Germanic languages (German, Swedish, Danish — Barmherzigkeit, barmhärtighet and barmhjertighed, respectively) tend to follow the Latin misericordia, lit. “misery-heart.”
Here are some other (back-) translations:
- Ngäbere: “tender heart”
- Mískito: “white heart”
- Amganad Ifugao: “what arises from a kind heart”
- Vai: “purity of heart”
- Western Kanjobal: “his abdomen weeps”
- Kipsigis: “cry inside”
- Shilluk: “cry continually within”
- Navajo (Dinė): “feel great sorrow” (“with the connotation of being about to cry”)
- Kpelle: “see misery”
- Toro So Dogon: “know misery”
- Western Highland Purepecha: “be in pain for”
- San Miguel El Grande Mixtec: “be very sorry for”
- Mezquital Otomi: “have increasing love for”
- Tepeuxila Cuicatec: “showing undeserved goodness” (“closely identified with grace”) (source for this and all above: Bratcher / Nida)
- Yatzachi Zapotec: “pity-love”
- Central Mazahua: “very much pity people”
- Alekano: “help people who are suffering”
- Guhu-Samane: “feeling sorry for men” (source for this and three above: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.)
- Warao: “kobe (= the abdominal region, including the heart) hurts” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. )
- Iloko: asi — also means “pity” and is used for a love of the poor and helpless (source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
- Bilua: “forgiving love” (source: Carl Gross)
- Luang: “inside goodness” (source: Kathy and Mark Taber in Kroneman [2004], p. 533)
- Mairasi: “have good intestines” (see Seat of the Mind) (source: Lloyd Peckham)
- Bariai: “have a wounded interior” (source: Bariai Back Translation)
- Kera: “to do a good belly to someone” (“the person didn’t deserve it; he deserved the opposite”) (source: Jackie Hainaut)
See also steadfast love and Seat of the Mind / Seat of Emotions.
Translation commentary on 2 Esdras 12:34
But he will deliver in mercy the remnant of my people, those who have been saved throughout my borders …: Compare 2 Esd 9.8; 13.48. The remnant of my people, those who have been saved throughout my borders refers to the Jews who have survived the troubles brought on them by Roman rule and are still living in the land of Israel. The pronoun my refers to God even though the angel Uriel is the speaker. Once again the writer makes no distinction between God and the angel who delivers God’s message. Contemporary English Version makes it clear that his pronoun refers to God by beginning this verse with “But he will have mercy on the rest of God’s people who have survived and are living in his nation….”
And he will make them joyful until the end comes, the day of judgment: Compare 2 Esd 7.28. This verse implies a Messianic kingdom that begins with the destruction of God’s enemies and ends with final judgment.
Of which I spoke to you at the beginning: This clause refers to all the previous predictions found since chapter 3. The Latin phrase for at the beginning is more literally “from the beginning,” which some languages may prefer.
Alternative models for this verse are:
• But he will have mercy on the rest of God’s people, those who are left in the land; he will set them free and make them happy until the end comes. That is the Judgment Day that I have been telling you about all along [or, from the beginning].
• … and make them happy until that final Judgment Day that I have been….
Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 1-2 Esdras. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here.
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