complete verse (John 5:11)

Following are a number of back-translations of John 5:11:

  • Uma: “That person said: ‘Because the person who healed me earlier commanded me, he said to me: ‘Roll up your (sing.) mat and walk.’ ‘” (Source: Uma Back Translation)
  • Yakan: “He answered them, he said, ‘The person who made me well, told me to take my for-lying-on and to walk.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Therefore that person who was cured, the rulers of the Jews got angry at him. They said, ‘This is the day of rest and you are trespassing our law when you carry that mat.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “‘Yes granted,’ said the man. ‘But the one who healed me, he certainly said, ‘Pick-up that mat of yours (sing.) so you (sing.) will walk.’ ‘” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But he answered, saying, ‘This is what was said to me by that one who healed me of my illness that I should carry this which I lie on and go.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The man said, ‘He who healed me told me to pick up my mat and go.'” (Source: Tenango Otomi Back Translation)

Japanese benefactives (naoshite)

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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 choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, naoshite (治して) or “cure” 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. )

Honorary "are" construct denoting God ("say")

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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 are (され) 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, iw-are-ru (言われる) or “say” is used.

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

Translation commentary on John 5:11

There is a notable contrast between the attitude of this man and that of the blind man in Chapter 9. The man here will not even assume responsibility for his own deeds, whereas the man who was healed of his blindness is bold enough to stand up against his parents and the Jewish authorities.

He answered is literally “but he answered them.” Here again the indirect object is redundant for the English reader (see verse 7).

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 .