mercy

Click here to view graphically

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.

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.

Translation commentary on Nehemiah 9:28

The cycle of events described in these verses is the same as that which is repeated throughout the book of Judges. That is, after a time of peace and success, the Israelites would forget God. They would be punished, then turn to God again, and be rescued, only to repeat the same cycle again.

But after they had rest: This verse begins with the Hebrew connective conjunction, which is a strong adversative But here. The temporal clause after But refers to the times of peace the Israelites enjoyed after deliverance by the judges. Bible en français courant renders it “But when they had been delivered from oppression.” New Jerusalem Bible translates “But once at peace again.” Another possible rendering is “But when peace returned” (similarly Good News Translation).

Did evil … before thee is to do what is displeasing to God and against God’s commands.

Thou didst abandon them to the hand of their enemies, so that they had dominion over them: To punish the Israelites, God left them and allowed them to fall into the power of their enemies who then had power over them. Had dominion over them means that their enemies “ruled over them” (New International Version) and “oppressed them” (Traduction œcuménique de la Bible).

For when they … cried to thee thou didst hear from heaven, see the previous verse.

Many times: This cycle of events occurred repeatedly or “time after time” (Good News Translation).

According to thy mercies: See verse 19 above. This is the third of the four times that this expression is used in this prayer. This is the one time that it occurs without the adjective “great,” but some translations add the adjective here to harmonize with the other occurrences (so Good News Translation, Nouvelle Bible Segond, Traduction œcuménique de la Bible). It is preferable to translate only what is in the Hebrew text.

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 .