steadfast love

The Hebrew that is translated as “steadfast love,” “lovingkindness” (Goldingay 2018: “commitment”) or similar in English is translated in a number of ways:

  • Vidunda: “love of enduring” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Bura-Pabir: “love which cannot be-changed” (hyirkur na a palidzi wa)
  • Hausa Common Language Bible “his love without changing” (kaunarsa marar canjawa) (source for this and above: Andy Warren-Rothlin)
  • Elhomwe: “love that does not finish” (echikondi yoohisintheya) (source: project-specific translation notes in Paratext)
  • Nyamwezi: chelu, combining “love,” “faithfulness,” “loyalty,” and “kindness” (source: James Lundeen)
  • Newari: dayāmāyā (दयामाया), a compound word made from two Sanskrit-derived terms: dayā (दया) or “compassion, mercy, kindness” and māyā (माया) or “love, affection” (source: Newari Back Translation)

In Pijin tinghevi long or “think heavy about” is used. “The Pijin expression ‘think heavy about’ is very much within the domain of committed relationships. The relationship between father and child, husband and wife, God and His people. There is a very strong element of ‘loyalty’ in this expression.” (Source: Bob Carter)

In Latvian the term žēlastība is used both for “steadfast love” and grace.

In a number of languages, the terms for for “steadfast love” and mercy are used interchangeably.

mercy

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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:

See also steadfast love and Seat of the Mind / Seat of Emotions.

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

inclusive vs. exclusive pronoun (2Sam 15:20)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, the Jarai and the Adamawa Fulfulde translation both use the exclusive pronoun, excluding Ittai the Gittite.

complete verse (2 Samuel 15:20)

Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 15:20:

  • Kupsabiny: “You arrived in this area just last night. I don’t know where I am going. Why should we all go together? Return back with your people. May God protect you wherever you go.’” (Source: Kupsabiny Back Translation)
  • Newari: “You just came yesterday, so how should I force you, saying, "Come with us"? I do not [even] know where I am going. You should return to your own home and also take those [who are] with you to stay in your [own] country. May mercy and faithfulness be with you."” (Source: Newari Back Translation)
  • Hiligaynon: “(It is) not that long that you (plur.) arrived here, and now you (plur.) want- to-come-along with us (excl.) when in-fact we (excl.) do- not -know where we (excl.) are going? You (plur.) go-back with your (sing.) fellowmen, and may the LORD will-show his love and faithfulness to you (plur.).’” (Source: Hiligaynon Back Translation)
  • English: “You have lived here in Israel for only a short time. And we do not even know where we will be going. So it is not right for me to force you to wander around with us. And take your troops with you. And I hope/wish that Yahweh will faithfully love and be loyal to you.’” (Source: Translation for Translators)

Translation commentary on 2 Samuel 15:20

While the pronoun you is singular here, as in the previous verse, there may be a case for translating it as a plural in certain languages, since Ittai is the leader and representative of all the Gittite group. Later in this verse David tells Ittai to take your brethren with you. So translators may have to consider each pronoun in this verse separately to see whether it will be more natural to use a singular or plural in the context.

Wander: Goldman translates this verb “go up and down.” The Hebrew verb conveys the notion of moving from place to place with no fixed home base. The related noun is found in Gen 4.12 and 14. In 1 Sam 1.13 the same verb is used of the seemingly purposeless movement of Hannah’s lips. See also Num 32.13.

As in the previous verse, the question here is not asked in order to obtain information but to allow Ittai and his men the option of avoiding the uncertainty of wandering around with David and his forces. So it will be possible to translate “you [and your men] don’t have to wander around with us.”

Yesterday … today: these terms are definitely not to be taken in their literal sense. Yesterday refers to a relatively short time ago and today means “now.” It will be a mistake in most languages to translate these words literally.

Your brethren: this, of course, refers to Ittai’s fellow soldiers from Gath, the men under his command. It may be translated “your troops” or “the other men from Gath.” It is quite likely that these men joined David at the same time as their leader Ittai.

May the LORD show steadfast love and faithfulness to you: some modern English versions have a shorter benediction in place of this one. New International Version, for example, reads “May kindness and faithfulness be with you,” without any mention of the name of the LORD. This is because the Hebrew text has only the words “kindness and faithfulness to you.” There is no indication in the text that this is a kind of benediction. For this reason Goldman ties these words to the previous imperative and ends the verse “take back thy brethren with thee in kindness and truth.” Fox similarly says “return, and have your brothers return with you, (in) loyalty and faithfulness!” The longer form including the name of the LORD, which clearly makes this a blessing, comes from the ancient Greek version. Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament accept the suggestion that the words “may the LORD show” were accidentally omitted by a scribe and recommend this longer reading, giving it a {B} rating. Contemporary English Version proposes “I pray that the LORD will be kind and faithful to you.” The word here rendered steadfast love is the same as translated “kindness” in 9.1 and “loyalty” in 3.8 (see also 2.6; 7.15).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .