42So Jesus called them and said to them, “You know that among the gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.
The Greek that is often translated as “ruler” in English has the option of various terms in Luang with different shades of meaning.
For Acts 16:22 and 17:6, maktorna lodna-hairi (“one who holds the rod and the flag”). “The focus of this term is on national or government authorities.”
For Mark 10:42, makkukma-kto’ma (“the one who pinches you”). “An unjust ruler.”
For Acts 4:26, maktorna-makrautu (“one who holds — one who scratches”). “The focus of this term is on the manpower a ruler controls, such as a large army.”
For Acts 5:31, maktoranreria krita o’tani-hairi wuwannu (“one who holds the octopus’s head – the flag’s top”). “This term refers to a ruler of the highest level. This is what God has raised up Jesus to be. The word ‘octopus’ in this natural doublet contains the idea of supreme control. An octopus has so many arms it can be in control of everything at the same time.”
Source: Kathy Taber in Notes on Translation 1/1999, p. 9-16.
Retrotraducciones en español (haga clic o pulse aquí)
Jacobo y Juan fueron (a Jesús) y dijeron: “Maestro nosotros dos queremos pedir algo, por favor dinos que sí.”
Jesús (dijo): “¿Qué es lo que quieren decirme?”
Dijeron: “Cuando tú llegues a ser el rey superior sentado en el trono ¿podemos nosotros dos estar sentados a ambos lados de ti?”
Jesús (dijo): “No saben lo que me dicen. Mira, por ejemplo, un poco adelante yo beberé una copa amarga. ¿Uds lo pueden?
Otro ejemplo: yo bajaré en el agua del mar, quiere decir que sufriré fuertemente. ¿Uds lo aceptarían?” Los dos (dijeron que) sí podrían.
Jesús dijo: “yo sufriré e igual en el futuro uds dos sufrirán, pero antes Dios ya ha elegido dos personas que estarán sentados a ambos lados de mi, yo no puede elegirlos.”
Los diez discípulos estaban furiosos y pensaban que Jacobo y Juan eran malos.
Jesús se volteó (hacia los diez) y los llamó y los discípulos vinieron. (Jesús dijo): “Uds saben que en otros países los líders abusan a todas las personas simples, y los mandan.
Uds, los discípulos, no copien esta mentalidad, apartense.
Si uds quieren ser líderes deben servir y ayudar, el líder más importante debe ser humilde y servir y ayudar a las personas.
El hijo de hombre ha venido, ¿y todas las personas lo sirven? No, el opuesto, el hijo de hombre sirve a todas las personas.
El hijo de hombre acepta morir en lugar de ellos para salvar a muchas personas.”
James and John went (to Jesus) and said: “Teacher, the two of us want to ask something, please tell us yes.”
Jesus (said): “What do you want to tell me?”
They said: “When you become king, highly exalted sitting on the throne, can the two of us be seated on both sides of you?”
Jesus (said): You don’t know what you are saying to me. Look, an example: in a short while I will drink a bitter cup. Can you do that?
“Another example: I will go down in the waters of the sea, which means that I will undergo strong suffering. Would you accept that?” The two (said that) yes they could.
Jesus said: “I will suffer and likewise the two of you will suffer, but God has already chosen the two people who will sit on either side of me, I cannot choose them.”
The ten disciples were furious and thought that James and John were bad.
Jesus turned (towards the ten) and called them and the disciples came. (Jesus said):””You know that in other countries the leaders abuse the simple people, and order them around.
“You, the disciples, should not copy this mindset, no keep away from it.
“If you want to be leaders you have to serve and help, the most important leader must be humble ans serve and help the people.
“The Son of Man has come down, and do all the people serve him? No, the opposite, the Son of Man serves all the people.
“The Son of Man agrees to die in their place to save many people.”
Two disciples, the brothers James and John, sons of Zebedee, said to Jesus:
— We want to ask you to do one thing for us.
Jesus said:
— What do you want to ask me to do for you?
Brothers:
— In the future, when you are glorified and gain power and glory and sit on the throne, let us sit beside you, one on your right hand and one on your left.
Jesus said:
— Do you know or do you not know that I have many sufferings ahead of me? Will you be able to walk the same path — numerous sufferings, pain, death. Will you be able to endure it all?
The two brothers said:
— Yes, we are ready, we can.
Jesus said:
— Yes, different and numerous sufferings will I have. The same sufferings you will have. I will accept suffering, pain, death. In the same way you will have it. But, I don’t decide who gets to sit next to the throne. God decides that.
The other ten disciples heard Jesus talking to these two disciples and became angry.
Jesus called them over and said:
— With the Gentiles, the rulers subdue, humiliate the rest of the people. Do not do as they do. Remember, the one of you who wants to be superior, who wants to be the first, he must be inferior, like a servant, helping the others, taking care of them.
I, the Son of God who became a man, I have not come to subdue and humiliate, I have come to be lower, as a servant, ready to care and help. Even my life I am ready to give for the salvation of all people.
Original Russian back-translation (click or tap here):
Два ученика, братья Иаков и Иоанн, сыновья Заведея, сказали Иисусу:
— Мы хотим попросить тебя сделать для нас одну вещь.
Иисус говорит:
— Что вы хотите попросить меня, чтобы я сделал для вас?
Братья:
— В будущем, когда ты прославишься и обретешь власть и славу и воссядешь на престоле, позволь нам сесть рядом с тобой: одному по правую руку, другому — по левую.
Иисус сказал:
— А вы знаете или не знаете, что мне предстоят многочисленные страдания? Вы сможете пройти такой же путь — многочисленные страдания, боль, смерть, сможете ли все это претерпеть?
Два брата сказали:
— Да, мы готовы, мы можем.
Иисус сказал:
— Да, различные и многочисленные страдания будут у меня. Такие же страдания будут у вас. Я приму страдания, боль, смерть. Так же и у вас это будет. Но, не я решаю, кому сидеть рядом с престолом. Это решает Бог.
Остальные десять учеников услышали, как Иисус разговаривает с этими двумя учениками и стали гневаться.
Иисус их подозвал и сказал:
— У язычников правители подчиняют, унижают остальных людей. Вы не поступайте, как они. Запомните, тот из вас, кто хочет быть выше, кто хочет быть первым человеком, тот должен быть ниже, как слуга, помогать остальным, заботиться о них.
Я, сын Бога, ставший человеком, я пришел не для того, чтобы подчинять и унижать, я пришел, чтобы быть ниже, как слуга, готовый заботиться и помогать. Даже мою жизнь я готов отдать ради спасения всех людей.
Following are a number of back-translations of Mark 10:42:
Uma: “That’s why Yesus called them all and said to them: ‘You yourselves know the meanness of the government people who don’t know God governing their people/crowd.” (Source: Uma Back Translation)
Yakan: “So-then all his disciples were called by Isa. He said to them, ‘You know the custom of the people in the world. The leaders of the different tribes really rule/lord-it over the people, and the important people really rule over their people.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “So Jesus called all of them, and he said to them, ‘We know that the bosses of the towns, they are very much overbearing. They act like datus always ordering people around.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So Jesus called them all and he said to them, ‘You know that those who are counted-as rulers on this earth, they force what they want on those they are ruling. Those moreover who have a high position, they show their authority/rulership.” (Source: Kankanaey Back Translation)
Tagbanwa: “That’s why they were gathered-together by Jesus and he said to them, ‘You know that as for those acknowledged as leaders of the people who don’t know/acknowledge God, their control/rule over their subjects is strict. Especially so is what is done by their highest rulers.” (Source: Tagbanwa Back Translation)
The Hebrew, Aramaic, Greek, and Latin that is often translated as “gentiles” (or “nations”) in English is often translated as a “local equivalent of ‘foreigners,'” such as “the people of other lands” (Guerrero Amuzgo), “people of other towns” (Tzeltal), “people of other languages” (San Miguel El Grande Mixtec), “strange peoples” (Navajo (Dinė)) (this and above, see Bratcher / Nida), “outsiders” (Ekari), “people of foreign lands” (Kannada), “non-Jews” (North Alaskan Inupiatun), “people being-in-darkness” (a figurative expression for people lacking cultural or religious insight) (Toraja-Sa’dan) (source for this and three above Reiling / Swellengrebel), “from different places all people” (Martu Wangka) (source: Carl Gross).
Tzeltal translates it as “people in all different towns,” Chicahuaxtla Triqui as “the people who live all over the world,” Highland Totonac as “all the outsider people,” Sayula Popoluca as “(people) in every land” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Chichimeca-Jonaz as “foreign people who are not Jews,” Sierra de Juárez Zapotec as “people of other nations” (source of this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.), Highland Totonac as “outsider people” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), Uma as “people who are not the descendants of Israel” (source: Uma Back Translation), “other ethnic groups” (source: Newari Back Translation), and Yakan as “the other tribes” (source: Yakan Back Translation).
In Chichewa, it is translated with mitundu or “races.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
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 Translator2002, 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.
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).
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 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.
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