Following are a number of back-translations of 1 Corinthians 12:11:
Uma: “All of this, it is the one and the same Holy Spirit’s work. He divides his gifts to every one of us according to his own decision.” (Source: Uma Back Translation)
Yakan: “But there is only one who gives these different kinds of expertise and this is the Spirit of God. He is the ruler as to what expertise he gives and to whom he gives it.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And now all of these skills come from the Holy Spirit, even though they are not the same. He gives them according to what He wants to give to each person.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But it is God’s Spirit alone who is the source of all these abilities, and he is the one who distributes-them to each one according to what he wants.” (Source: Kankanaey Back Translation)
Tagbanwa: “But, as-has-been-said, just-one only is this Espiritu Santo who gives all of this and who distributes all of these different abilities according to his determined-plan.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But concerning all these works, it is the Holy Spirit alone who enables the people to do the work. He it is who gives to each believer the kind of work he is to do.” (Source: Tenango Otomi Back Translation)
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kokoro (みこころ) or “will (of God)” in the referenced verses.
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-tama (御霊) or “Spirit (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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 show 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, ataete (与えて) or “give” 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. )
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 to do this is through the usage of lexical honorific forms, i.e., completely different words, as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
This verse forms an emphatic conclusion to the section, particularly to verses 4-10.
All these refers to the various gifts mentioned in verses 8-10.
The verb translated inspired, more literally “empowers” or “works in,” is related to the noun that is translated “working” in verses 6 and 10. So Good News Bible‘s “does” is probably clearer here.
One and the same Spirit is a literal translation of the Greek, which happens to be idiomatic in English. In other languages it may be necessary to use a more emphatic equivalent of the phrase translated the same Spirit in verses 4 and 8, or to say, for example, “All these are inspired by God’s Spirit alone” or “It is God’s Spirit alone who does all this.”
The verb translated apportions is related to the noun translated “varieties,” which in verses 4-6 referred to God’s activity in giving a variety of gifts. It might be well to follow Good News Bible‘s example and make “gifts” explicit in this verse.
To each one individually recalls the language of verse 7, “to each is given,” but is more emphatic, “to each individual.”
Quoted with permission from Ellingworth, Paul and Hatton, Howard A. A Handbook on Paul’s First Letter to the Corinthians, 2nd edition. (UBS Handbook Series). New York: UBS, 1985/1994. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.