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 HausaCommon 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 Pijintinghevi 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)
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 Englishmercy originates from the Latinmerces, 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.”
The Hebrew and Greek that is transliterated as “Gideon” in English is translated in Spanish Sign Language with the sign for “wring out cloth” referring to Judges 6:38. (Source: Steve Parkhurst)
And they did not show kindness to the family of Jerubbaal: This is an unusual comment within the framework of this book. Besides not remembering what God had done for them, the Israelites were not loyal to Gideon’s family. And is a good rendering of the Hebrew waw conjunction here, because it adds another charge against the Israelites. The pronoun they refers to the Israelites. Did not show kindness is literally “did not make/do kindness.” Kindness renders the Hebrew word chesed, which only occurs elsewhere in this book in verse 1.24, where it is translated “kindly” (see comments there). Throughout the Scriptures this word is used to describe the faithfulness or love of God toward Israel, as well as strong relationships between groups or individuals. Ruth showed chesed to her mother-in-law (verse 3.10), and Jonathan asked David to show chesed it to him and his family (verse 1 Sam 20.14-15). This is one of the strongest words in the Old Testament, and many renderings of did not show kindness seem far too weak, for example, “were not grateful” (Good News Translation) and “were unkind” (Contemporary English Version). New Jewish Publication Society’s Tanakh gives a better model in this context: “Nor did [they] show loyalty.” We might say “were not loyal,” “were not faithful,” or “did not keep their commitment.” To withhold loyalty or chesed was an almost unforgivable sin in Israelite society. This statement shows the Israelites disapproved of Gideon’s last acts, and sets a tone of conflict for the events to come.
The family of Jerubbaal (that is Gideon) is literally “the house of Jerubbaal Gideon.” Here the Hebrew word for “house” refers to the extended family of Gideon, as in verse 8.27. Gideon is once again referred to by the name Jerubbaal (meaning “let Baal defend himself”), which is the name his father gave him (verse 6.32). Here the repetition of both names may express a certain disdain for him. Good News Translation and Contemporary English Version use only the name Gideon, but it is better to retain both names, especially since the name Jerubbaal ironically reminds readers of a time when Baal worship was stopped. It also forms an inclusio around this short section.
In return for all the good that he had done to Israel is literally “according to all the good that he had done with Israel.” These words can be interpreted in several ways. They can be taken at face value, meaning the Israelites should have honored Gideon for the good things he had done for them. But it is much more likely that this is an ironic statement, stating the opposite of the truth, since leading the Israelites to abandon their God is hardly a commendable thing. Translators will have to decide on an interpretation, and if they judge necessary, include an alternative rendering in a footnote. However, the best solution might be to render the text as it stands and let the readers/listeners decide the interpretation for themselves. In return for may be rendered “despite” or “in spite of.” If the first interpretation is adopted, all the good that he had done refers to all the good things Gideon did for the people: tearing down the pagan idols and making a new altar for holy sacrifices (verse 6.27), and leading them in the defeat of the Midianites, including their leaders (verse 7.22; verse 8.21). He allowed the Israelites to live in peace (verse 8.28). In this interpretation the last episode in Gideon’s life (setting up the golden ephod) would have been forgotten. Contemporary English Version provides a helpful model for this interpretation: “even though Gideon had done so much for Israel.” We may also say “despite all the good things he had done for Israel.” If the other interpretation is followed, the word good might appear in italics. The Hebrew root for good (tov) is a keyword in the Abimelech story (see verse 8.32).
Translation possibilities for this verse are:
• They also showed no loyalty to Gideon’s family, the man they called “Let Baal defend himself,” even though he had done so many good things for the people of Israel.
• The Israelites also were not loyal to the family of Jerubbaal (that is, Gideon), despite the good things he had done in Israel.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .
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