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

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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, aishiteo-rare-ru (愛しておられる) or “loving” is used.

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

Honorary "rare" construct denoting God ("is/be present")

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 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, o-rare-ru (おられる) or “is/be present” is used.

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

Translation commentary on John 11:5

The author of the Gospel includes this statement to indicate that Jesus’ failure to go to Bethany immediately was not due to any lack of love for Lazarus. Moffatt, who finds it difficult to believe that the verse was originally in this place, puts it immediately after verse 2. However, in its present position, it fits in quite well with the logic of this chapter, and there is no textual basis for changing its position. The Western mind does not always narrate events in the same sequence that the Jews of the first century did, and some scholars tend to transpose verses when there is no need to do so.

The Greek verb for loved (agapaō) is not the same verb used in verse 3 (phileō), but in John’s Gospel these verbs are essentially synonyms, with no distinguishable difference in meaning. (See comments at 3.35 and 5.20.)

In the choice of a term for loved it is important to avoid an expression which would suggest sexual or erotic concern. In some languages the closest equivalent may be “deeply respected” or “had great concern for” or even “appreciated very much.”

In a number of languages it is extremely awkward to speak of Martha and her sister, and Lazarus. This phrase would seem to suggest that Mary was the sister of Martha but that neither of them was related to Lazarus. A more natural expression in some languages is “the siblings Martha, Mary, and Lazarus.” In others one may say “Martha and Mary and their brother Lazarus.” In speaking of “their brother Lazarus” one automatically identifies Martha and Mary as sisters.

In some languages it is necessary to indicate the relative ages of these three persons. Since in New Testament accounts the tendency is to place the oldest person first, one can say “Martha and her younger sister Mary and their younger brother Lazarus.” we do not know what the actual relative ages were, but since Lazarus is mentioned after Martha and Mary, he was probably their younger brother. However, a term suggesting that Lazarus was a child should be avoided.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

SIL Translator’s Notes on John 11:5

11:5–6

There are two ways of interpreting how these verses fit together:

(1) Jesus stayed where he was because he loved Mary and Martha. He knew what was best for them, and he went to see them at the right time. Or he stayed where he was because he knew that Lazarus’ illness would not end in death but in God’s glory (11:4). In this understanding, verse 11:5 is a parenthetical comment. For example:

Now Jesus loved Martha and her sister and Lazarus. So when he heard that he was ill, he stayed two days longer in the place where he was. (Revised Standard Version)

(Berean Standard Bible, Revised Standard Version, NIV2011, New American Standard Bible, English Standard Version, King James Version, NET Bible Bible)

(2) Jesus stayed where he was although he loved Mary and Martha. For example:

Jesus loved Martha and her sister and Lazarus. Yet when he heard that Lazarus was sick, he stayed where he was two more days. (New International Version)

(New Revised Standard Version, New International Version (1984), Revised English Bible, Good News Translation, New Jerusalem Bible, God’s Word, New Living Translation (2004), Contemporary English Version, New Century Version)

It is recommended that you follow interpretation (1). This is the natural meaning of the Greek text and is supported by several important modern commentaries.

11:5

Now Jesus loved Martha and her sister and Lazarus: Jesus cared about the welfare of Lazarus and his sisters. He had affection for them and cared about them. So when he delayed going to their place, it did not mean that he did not love them. Jesus loved them as close friends.

Now: The common Greek conjunction that the Berean Standard Bible translates as Now here introduces an important fact or background information. It is not a time word. It could very well indicate that this verse is a parenthetical comment.

Martha and her sister: Martha seems to be the oldest in the family because she is mentioned first and by name. The phrase her sister refers to Mary.

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