Most High

The Hebrew, Aramaic, Latin, or Greek that is translated as “(God) the Most High” or “Most High God” in English is translated in various way:

  • Eastern Highland Otomi: “he the completely glorified God”
  • San Mateo del Mar Huave: “Father God who is high in heaven”
  • Teutila Cuicatec: “God who has such tremendous authority”
  • Chichimeca-Jonaz: “he who is the native of the highest place”
  • Palantla Chinantec: “the Big God Himself”
  • Xicotepec De Juárez Totonac: “God who has authority over all”
  • Estado de México Otomi: “most exalted God”
  • Isthmus Mixe: “God who is in heaven”
  • Teutila Cuicatec: “God who has a great rule” (source for this and above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Sa’a: “God, the Surpassing One” (source: Carl Gross)
  • Elhomwe: Mulluku Muullupalli or “God the Great” (source: project-specific translation notes in Paratext)
  • Chichewa: Wammwambamwamba: A name of God. While this word is difficult to translate into English, its sense implies that God is highly above everything in his power and greatness. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

steadfast love

The Hebrew that is translated as “steadfast love,” “lovingkindness” 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)

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

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, DanishBarmherzigkeit, barmhärtighet and barmhjertighed, respectively) tend to follow the Latin misericordia, lit. “misery-heart.”

Here are some other (back-) translations:

See also steadfast love.

inclusive vs. exclusive pronoun (Ps 106:7)

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 translations both use the exclusive pronoun, excluding the Lord.

complete verse (Psalm 106:7)

Following are a number of back-translations as well as a sample translation for translators of Psalm 106:7:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “When our parents were in Egypt,
    they did not think about your miracles;
    they did not remember your abundant kindness,
    and they rebelled against You on the Red Sea.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “When in Egypt, our ancestors did not think about Your amazing deeds.
    They forgot Your kindness.
    and they rebelled on the shore of the Red Sea.” (Source: Newari Back Translation)
  • Hiligaynon:
    “When our (excl.) ancestors (were) in Egipto, they did- not -pay-attention to your (sing.) marvelous/amazing deeds.
    They did- not -remember your (sing.) love which had-been-shown to them many times,
    and they rebelled against you (sing.) at the Red Sea.” (Source: Hiligaynon Back Translation)
  • Laarim:
    “When our ancestors were in Egypt,
    they did not think about amazing matters,
    which you did,
    your kindness was forgotten by them,
    which you showed to them many times,
    and they rejected you at the Red Sea.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Babu zetu wakati wako katika Misri,
    hawakuyafikiria matendo yako matukufu.
    Hawakukumbuka uwingi wa neema yake,
    lakini wakaasi katika Bahari nyekundu.” (Source: Nyakyusa Back Translation)
  • English:
    “When our ancestors were in Egypt,
    they did not pay attention to the wonderful things that Yahweh did;
    they forgot about the many times that he showed that he faithfully loved them.
    Instead, when they were at the Red Sea, they rebelled against God, who is greater than any other god.” (Source: Translation for Translators)

addressing God

Translators of different languages have found different ways with what kind of formality God is addressed. The first example is from a language where God is always addressed distinctly formal whereas the second is one where the opposite choice was made.

Click or tap here to see the rest of this insight

Like many languages (but unlike Greek or Hebrew or 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 Dutch and Western Frisian translations, however, God is always addressed with the formal pronoun.

See also female second person singular pronoun in Psalms.