save

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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.”

Other translations include:

  • San Blas Kuna: “help the heart”
  • Laka: “take by the hand” in the meaning of “rescue” or “deliver”
  • Huautla Mazatec: “lift out on behalf of”
  • Anuak: “have life because of”
  • Central Mazahua: “be healed in the heart”
  • Baoulé: “save one’s head”
  • Guerrero Amuzgo: “come out well”
  • Northwestern Dinka: “be helped as to his breath” (or “life”) (source for all above: Bratcher / Nida),
  • Matumbi: “rescue (from danger)” (source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Noongar: barrang-ngandabat or “hold life” (source: Warda-Kwabba Luke-Ang)
  • South Bolivian Quechua: “make to escape”
  • Highland Puebla Nahuatl: “cause people to come out with the aid of the hand” (source for this and one above: Nida 1947, p. 222)
  • Bariai: “retrieve one back” (source: Bariai Back Translation)

See also salvation and save (Japanese honorifics).

complete verse (John 5:34)

Following are a number of back-translations of John 5:34:

  • Uma: “But really, I do not need witness/testimony from men. I remind you of the words of Yohanes so that you receive goodness.” (Source: Uma Back Translation)
  • Yakan: “But I am not trusting in the testimony of men. I am saying this only about Yahiya so that you will be saved.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I do not need a mere human to testify about me, however I caused you to remember the witness of John so that you might believe me and you might be given life.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I truly don’t need people to confirm/verify concerning me. But I remind you nevertheless of what Juan said in order that you might believe and be saved.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Not that I need the testimony of whichever person. I am only mentioning the testimony of Juan so that you might be saved if you believe/obey it.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But I don’t need any person to testify to the truth of what I say. I remind you of what John said about me in order that you believe what he said and be able to be saved.” (Source: Tenango Otomi Back Translation)

formal pronoun: Jesus addressing his disciples and common people

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.

Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.

In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.

1st person pronoun referring to God (Japanese)

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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 first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

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

See also pronoun for “God”.

formal 2nd person plural pronoun (Japanese)

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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

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

Translation commentary on John 5:34

The first occurrence of I is emphatic, just as you is emphatic in the preceding verse.

It is not that I must have a man’s witness is more literally “Not that the testimony which I receive is from man” (Revised Standard Version). This statement is rendered by Jerusalem Bible “not that I depend on human testimony”; New English Bible has “Not that I rely on human testimony.” The force of Jesus’ words in this context is not to deny the truth of John’s testimony, but rather to affirm that he himself does not need the testimony of any human being. In some languages one may render this clause “I really do not need other people’s words in order to prove who I am” or “It is really not necessary that people say what they know about me.”

I say this only in order that you may be saved. This refers back to verse 33, not to the first half of verse 34. Salvation comes through believing in Jesus. Thus it is legitimate to appeal to John the Baptist, since his witness may teach people to believe. In order to make this clear it may be appropriate to say “I mention John’s testimony only in order that you may be saved.”

If the passive may be saved must be transformed into an active form, then “God” must be made the agent, for example, “in order that God may save you.”

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 .