steadfast love

The Hebrew that is translated as “steadfast love,” “lovingkindness” or similar in English is translated in Vidunda as “love of enduring.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

In Bura-Pabir it is translated as hyirkur na a palidzi wa or “love which cannot be-changed,” in the Hausa Common Language Bible as kaunarsa marar canjawa or “his love without changing” (source: Andy Warren-Rothlin), in Elhomwe as echikondi yoohisintheya or “love that does not finish” (source: project-specific translation notes in Paratext), and in Nyamwezi as chelu, combining “love,” “faithfulness,” “loyalty,” and “kindness” (source: James Lundeen).

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)

See also mercy and pain-love.

mercy

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The Hebrew, Aramaic, Greek, 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) 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.

complete verse (Genesis 24:49)

Following are a number of back-translations as well as a sample translation for translators of Genesis 24:49:

  • Newari: “If you will show [lit.: do] real love to my master, say ‘yes,’ otherwise, say ‘no.’ Wherever [it] is that I must go, there [I] will go.'” (Source: Newari Back Translation)
  • Hiligaynon: “‘Now, I want to know if you (pl.) would-let- Rebeka -become-the-wife of Isaac as showingyour (pl.) true goodness to my master. You (pl.) say first so-that I will-know also what I will-do.'” (Source: Hiligaynon Back Translation)
  • English: “Now, if you are kind and faithful to my master, tell me that you will do what I am asking. If you will not do that, tell me that also, so I may know what to do.'” (Source: Translation for Translators)

Japanese benefactives (hodokoshite)

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 show 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, hodokoshite (施して) or “dispense” 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. )

Japanese benefactives (itte)

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 show 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, itte (言って) or “say” 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 Genesis 24:49

Having now completed his full report, the servant comes to the point of it all.

Now then serves as a transition from the report to the request. In some languages this sort of transition may require concluding the story at the end of 48 or at the opening of 49, before the request is made. For example, “That is what happened,” “This is the end of my story,” “Your ears have now heard my words.” In some languages it will also be natural to insert “Then he said to them…,” or if the words that follow are in the form of a question, “Then he asked them….”

If you will … tell me; and if not, tell me: by means of this double “if” construction, the servant is asking for a response or decision from the head men, Laban and Bethuel. By itself this type of construction will not be the most natural way of putting the request in many languages. In some languages a direct question should come first, such as “Now what about it?” or “Well, what do you say?” In other cases the speech would be opened with the words “Now I want you to tell me….”

Deal loyally and truly: this expression is the same as that translated “steadfast love and faithfulness” in verse 27. There it was pointed out that the two nouns form an idiomatic construction in which the first “loyalty” or “kindness” is characterized by the second, and so “true loyalty,” “faithful kindness.” Accordingly Speiser translates “treat my master with true loyalty.” However, in the present context it may be necessary to express this as two clauses and say, for example, “If you are going to deal loyally and treat him justly.” Good News Translation renders the thought of deal loyally as “fulfill your responsibility,” and truly as “treat him fairly.” Such treatment is expected within the kin group.

That I may turn to the right hand or to the left translates the Hebrew literally. The thought expressed may be that the servant would have to go elsewhere to find a wife for Isaac. In that case we may translate, for example, “so that I may look somewhere else” or “and I will make other plans.” However, these words may have as their intention the servant’s withdrawal to decide his next move, since a negative response from Laban and Bethuel would mean that the servant is free from further obligation to his master. In this case a more indefinite reply may be as in Revised English Bible “and I shall turn elsewhere,” or Good News Translation “and I will decide what to do.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

formal second person plural pronoun

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 show different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English). (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )