desert / wilderness

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The Greek, Hebrew, Ge’ez, and Latin that is translated as “desert” or “wilderness” in English is translated in a number of ways:

  • Mairasi: “a place where noisiness is cut off (or: stops)” (source: Enggavoter 2004)
  • Muna: pandaso bhalano pr “big barren-field” (source: René van den Berg)
  • Balinese: “barren field” (source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
  • Wantoat: “uninhabited place” (source: Holzhausen 1991, p. 38)
  • Umiray Dumaget Agta: “where no people dwell” (source: Larson 1998, p. 98)
  • Shipibo-Conibo: “where no house is” (source: James Lauriault in The Bible Translator 1951, p. 32ff. )
  • Amri Karbi: “waterless region/place” (source: Philippova 2021, p. 368)
  • Ocotlán Zapotec: “large empty place” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
  • Pa’o Karen: “jungle” (denoting a place without any towns, villages and tilled fields) (source: Gordon Luce in The Bible Translator 1950, p. 153f. )
  • Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
  • Yakan: “the lonely place” (source: Yakan Back Translation)
  • Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
  • Cherokee: inage or “far away downstream” (source: Bender / Belt 2025, p. 16)
  • Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Adioukrou: loj or “savannah” — “land that is not village, nor forest, nor field (source: Hill 2006)

Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place,” in Tagbanwa (source: Tagbanwa Back Translation).

See also wilderness and desolate wilderness.

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.

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed.

Like many languages (but unlike Greek or Hebrew or modern English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.

Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”

In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.

Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking.” (Source Philip Noss)

In the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”

In Dutch, Afrikaans, Gronings, and Western Frisian translations, God is always addressed with the formal pronoun.

See also formal pronoun: disciples addressing Jesus, female second person singular pronoun in Psalms.

complete verse (Nehemiah 9:19)

Following are a number of back-translations as well as a sample translation for translators of Nehemiah 9:19:

  • Kupsabiny: “But your great compassion made you not to abandon them in the wilderness. You guided them with a pillar of cloud during day, and led them by a pillar of fire during the night so that they would know the way.” (Source: Kupsabiny Back Translation)
  • Hiligaynon: “But because of your (sing.) great mercy to them, you (sing.) did- not -abandon them in the desolate-place. You (sing.) did- not -remove the thick cloud that leads them by day, and also the blazing fire that gives light to where- they -walk by night.” (Source: Hiligaynon Back Translation)
  • Kankanaey: “Because of your (sing.) large mercy/kindness, you (sing.) did not leave/abandon them in the place with no inhabitants. You (sing.) did not remove the cloud and fire that were like a post that led them in the daytime and night.” (Source: Kankanaey Back Translation)
  • English: “‘Because you always act mercifully, you did not abandon them when they were in the desert. The bright cloud which was like a huge pillar continued to lead them during the daytime, and the fiery cloud showed them where to walk at night.” (Source: Translation for Translators)

Honorary "rare" construct denoting God ("cast")

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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 shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, sute-rare-ru (捨てられる) or “cast” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Nehemiah 9:19

Thou in thy great mercies didst not forsake them in the wilderness: In Hebrew the verse begins with “But you” (so Good News Translation), marking a contrast as in verse 17 above. This may be translated “But as for you” or “But for your part.” The contrast is with what was stated in verse 18. God’s great mercies contrast sharply with the people’s “great blasphemies.” Although these two phrases have the same adjective great in Revised Standard Version, the Hebrew uses two different though nearly synonymous adjectives. God’s response to the idolatry of the Israelites was to continue to provide for their needs in the same way as before. Because of his great mercies he did not abandon his people. For a comment on “merciful,” see verse 17 above. This is the first of four times in this prayer that God’s mercies are referred to, three times with the adjective great (verses 19, 27, 31) and once without the adjective (verse 28). Revised Standard Version retains the plural of the Hebrew, while Good News Translation renders it in the singular in more natural English. New International Version and Segond say “your great compassion,” and Bible en français courant translates “your infinite love.”

Wilderness was land that was not inhabited by people. It did not have good soil that could be farmed, but there was some vegetation where wild animals and also domestic animals could graze. In the Bible it is often referred to as desert as in Good News Translation even though it was not all sand and barren rock. Here it refers to the area of the Sinai Peninsula where the Israelites wandered for forty years before God allowed them to enter the promised land (see Deut 2). The translator should use a term that refers to bare land without trees, a land with scrub bushes, or uninhabited and uncultivated territory.

Pillar of cloud … pillar of fire …: See verse 12 above.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Nehemiah. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .