During the translation of the New Testament into Huixtán Tzotzil, translation consultant Marion Cowan found that questions where the answer is obvious, affirmative rhetorical questions, as well questions raising objections tended to cause confusion among the readers. So these are rendered as simple or emphatic statements.
Accordingly, John 7:51 reads “Thus says our law that first we ask the one who is to be judged, first we find out what sin he has committed.”
The Greek terms krino and katakrino/katadikazo that are translated as “judge” and “condemn” respectively in English are translated with only one term in Kutu (tagusa). (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including the Pharisees).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of John 7:51:
Uma: “‘According to our laws, we cannot condemn a person if his defense has not been heard and if his actions have not been examined.'” (Source: Uma Back Translation)
Yakan: “‘Our (dual) law says that a person cannot be dropped judgment on if he has not been heard first so that it is known as to what he has done.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “he said, ‘Our law does not permit that we condemn a man to be punished before that man has been investigated, before he is able to give his defense.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘If based-upon (concessive particle) our law, we cannot condemn a person if he has not yet had an investigation/trial. He must first have opportunity to answer so that we will then consider what his crime/sin is. Isn’t that so?'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Isn’t it indeed against our laws to just-go-ahead and judge/sentence a person if he hasn’t yet been interrogated to find out properly what he is doing which is wrong?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “‘The law we follow says that it is not permitted to pronounce a sentence on a person if the trial is not yet made so that he may be accused.'” (Source: Tenango Otomi Back Translation)
The Greek that is translated in English as “Law” or “law” is translated in Mairasi as oro nasinggiei or “prohibited things” (source: Enggavoter 2004) and in Noongar with a capitalized form of the term for “words” (Warrinya) (source: Warda-Kwabba Luke-Ang).
In Yucateco the phrase that is used for “law” is “ordered-word” (for “commandment,” it is “spoken-word”) (source: Nida 1947, p. 198) and in Central Tarahumara it is “writing-command.” (wsource: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
Good News Translation renders this verse as a statement, but in Greek it is a question expecting the answer “No.”
As elsewhere, references to the Law must be made plural in order to indicate the entire body of laws, for example, “in accordance with our laws.”
In this context we cannot condemn a man may be expressed as a matter of necessity, rather than potentiality or ability, for example, “we should not condemn a man” or “we must not condemn a man.”
Before hearing him may be rendered “before we hear what he has to say.” This reference is to a formal defense rather than merely getting a report of what he may have said.
Finding out what he has done is the meaning of Nicodemus’ words in the last part of this verse. Revised Standard Version implies that they were to find out what vocation Jesus was engaged in (“and learning what he does?”). Jerusalem Bible (“discovering what he is about?”) is rather high level, as is Moffatt (“ascertaining his offence?”); New English Bible translates as “learned the facts?”
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 .
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