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)
HausaCommon 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 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)
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.
The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
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 Englishmercy originates from the Latinmerces, 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.”
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 Translator2002, 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.”
Following are a number of back-translations as well as a sample translation for translators of Psalm 6:4:
Chichewa Contempary Chichewa translation, 2002/2016:
“Turn You Jehovah, and rescue me;
save me because of your unchanging love.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“O LORD, Turn to me.
and save me.
By Your great mercy rescue me.” (Source: Newari Back Translation)
Hiligaynon:
“Notice me, LORD, and free-(me).
Because of your (sing.) love to me, save me from death.” (Source: Hiligaynon Back Translation)
Eastern Bru:
“I bow before you oh God, requesting you come to save me (lit. help me to live). Request that you allow me to avoid death, because of your love/mercy.” (Source: Bru Back Translation)
Laarim:
“LORD, turn come to help me,
help me, because your love which does not finish.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Njoo ee BWANA, uniokoe.
Kwa neema yako, unifungue.” (Source: Nyakyusa Back Translation)
English:
“Yahweh, please come and rescue me.
Save me because you faithfully love me.” (Source: Translation for Translators)
Following is a translation of Psalm 6 into dance and song in Kabiyè by Groupe Ñalɩmɩyɛ. The video is followed by an English back-translation as well as the original Kabiyè text and a French back-translations. The leader (call) part is in standard type, the ensemble (response) is italicized.
Eternal God, your anger is kindled against me, I beg you do not condemn me.
Aawoo, Eternal God, your anger is kindled against me, I beg you do not condemn me.
Aawoo, Eternal God, have mercy on me, aowe, Eternal God have mercy on me.
Aawoo, Eternal God, have mercy on us, aawoo, Eternal God have mercy on us.
Aawoo, Eternal God, have mercy on us oooo, Eternal God have mercy on us. (2 times)
I’m moaning, I’m facing death, ooh my God, ohh my God, come and save me.
Aawoo, I’m moaning, I’m facing death, ooh my God, ohh my God, come and save me.
How long are you going to hold your grudge against me? Aawoo, ooh my God, come and deliver me.
Aawoo, how long are you going to hold your grudge against me? Aawoo, ooh my God, come and deliver me.
Ooh my God come save me, awoo, ooh come save me. (2 times)
Depart from me, my enemies, for God has responded.
Aawee, depart from me my enemies, aawé, for God has responded.
Truly, depart from me my enemies, aawoo, for God has responded.
Truly, oo, depart from me my enemies, aawoo, for God has responded.
Aawoo, my enemies are covered in shame, my God thank you.
Aawoo, my enemies are covered in shame, aawee, my God thank you.
Truly, my enemies are covered in shame, aawee, my God thank you.
Aawoo, my God aawoo, thank you yee, my God thank you.
Truly, my God thank you, aawee, my God thank you.
My God thank you, aawoo, my God thank you.
Aawee my God thank you, aawoo, my God thank you.
Aawoo, Infinite One thank you, my God thank you.
Aawoo, Eternal thank you truly, my God thank you.
Aawee, my God thank you, my God thank you.
Aawee, my God thank you aawoo, my God thank you.
Click or tap here to see the the text in French back-translation
Eternel Dieu, ta colère s’est enflammée contre moi, je te supplie ne me condamne pas.
Aawoo, Eternel Dieu, ta colère s’est enflammée contre moi, je te supplie ne me condamne pas.
Aawoo, Eternel Dieu, aie pitié de moi, aouwé, Eternel Dieu aie pitié de moi.
Aawoo, Eternel Dieu, aie pitié de moi, aawoo, Eternel Dieu aie pitié de moi.
Aawoo, Eternal God, have mercy on us, aawoo, Eternal God have mercy on us.
Aawoo, Eternel Dieu, aie pitié de nous oooo, Eternel Dieu aie pitié de nous. (2 times)
Je gémis, je suis devant la mort, ooh mon Dieu, ohh mon Dieu, viens me sauver.
Aawoo, je gémis, je suis devant la mort, ooh mon Dieu, ohh mon Dieu, viens me sauver.
Tu vas garder rancune contre moi jusqu’à quand ? Aawoo, ooh mon Dieu, viens me délivrer.
Awoo, tu vas garder rancune contre moi jusqu’à quand ? Aawoo, ooh mon Dieu, viens me délivrer.
Ooh mon Dieu viens me sauver, aawoo, ooh viens me sauver. (2 fois)
Eloignez-vous de moi mes ennemis, car Dieu m’a exaucé.
Aawé, eloignez-vous de moi mes ennemis, aawé, car Dieu m’a exaucé.
Véritablement, éloignez-vous de moi mes ennemis, aawoo, car Dieu m’a exaucé.
Véritablement, oo, éloignez-vous de moi mes ennemis, aawoo, car Dieu m’a exaucé.
Aawoo, mes ennemis sont couverts de honte, mon Dieu merci.
Aawoo, mes ennemis sont couverts de honte, aawee, mon Dieu merci.
Véritablement, mes ennemis sont couverts de honte, aawee, mon Dieu merci.
Aawoo, mon Dieu aawoo, merci yee, mon Dieu merci.
Véritablement, mon Dieu merci, aawee, mon Dieu merci.
Mon Dieu merci, aawoo, mon Dieu merci.
Aawee mon Dieu merci, aawoo, mon Dieu merci.
Aawoo, l’Infini merci, mon Dieu merci.
Aawoo, Eternel merci vraiment, mon Dieu merci.
Aawee, mon Dieu merci, mon Dieu merci.
Aawee, Mon Dieu merci aawoo, mon Dieu merci.
Kabiye transcription and translation to French was completed by Mawèdong Amana, checking of Kabiye orthography and French translation was done by Kpatcha Hemou and Essokilina Tchamie, English translation by Sarah Jane Capper. Groupe Ñalɩmɩyɛ members: Ahoumondom Jacob Polonyoni, Louise Bide, Brouwa Adoko, Kodjo Boromna, Meneze Edjadefei, Maniya Pidaman.
The artists in these videos composed these songs by studying Psalms 6, 150 and 118 as well as Kabiye music and dance styles. They participated in a two-week workshop organized by SIL Togo-Benin in Kara, Togo in partnership with the master’s thesis research of Sarah Jane Capper for Dallas International University; the Association pour la Promotion des Saintes-Écritures en Kabiye (APSEK); and Scriptura.
Click or tap here to see the rest of this insight.
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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, sukutte (救って) or “save/deliver” 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. )
Click or tap here to see the rest of this insight.
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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, tasukedashite (助け出して) or “save/help” 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).”
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