Retrotraducciones en español (haga clic o pulse aquí)
Jesus (dijo): “Vamonos” y caminaba en frente. Los discípulos que iban atrás estaban diciendo: “Yo so el primero, el líder.” “Tú no, yo soy el primero, el líder.”
Los discípulos estaban discutiendo así y llegaron al pueblo de Capernaúm y fueron a casa. Jesús les dijo: “Ahorita estaban discutiendo, ¿qué era?”
Los discípulos lo miraban: Caray, y estaban callados. Jesús les miró y se sentó y llamó a los doce discípulos que vinieran alrededor. (Dijo): “¿Uds quieren ser el primero, el líder? Deben ser entonces el último, humilde, necesitan servir a todas las personas.”
“Yo les cuento un ejemplo”, y llamó un niño y lo tomó en su regazo. “Yo les mando a que pongan atención a los niños. Eso es lo mismo como si ponen atención a mi, yo el mismo que Dios mandó que viniera, y si uds ponen atención a mi eso es lo mismo como si ponen atención a Dios.”
Jesus (said): “Let’s go” and he walked ahead of them, behind him the disciples came and they were saying: “I am the first, the leader.” “No, not you, I am the first, the leader.”
The disciples were arguing thus and they arrived at the village of Capernaum and went home. Jesus said to them: “Just now you were arguing. What was it about?”
The disciples looked at him: Oh no, and they kept quiet. Jesus looked at them and sit down and called the disciples around him. (He said): “You want to be the first, the leader? Then you must be the last, humble, you need to serve all the people.”
“I will tell you an example”, and he called a child and took it on his lap. “I tell you that you need to pay attention to the children. That is the same as paying attention to me, I who was sent by God to come, and if you pay attention to me it’s the same as paying attention to God.”
The disciples and Jesus were walking along the road. Jesus went first, followed by the disciples. The disciples began to argue with each other about who was the most important. Finally they all came to a house in the town of Capernaum. In the house Jesus asked the disciples:
— As we were walking, what did you argue with each other about on the way?
The disciples were silent. Jesus sat down, called the disciples to him, and said to them:
— Those of you who want to be first must be last of all and must serve all.
Jesus took a child and placed it in the center. He embraced the child and said. If you love me, you must also be willing to love and care for this child. And the one who loves me deeply also loves my father who sent me.
Original Russian back-translation (click or tap here):
Ученики и Иисус шли по дороге. Иисус шел первый, ученики за ним. Ученики стали спорить друг с другом, кто из них самый главный. Наконец, все они пришли в дом в городе Капернаум. В доме Иисус спросил учеников:
— Когда мы шли, о чем вы спорили друг с другом в пути?
Ученики молчали. Иисус сел, подозвал к себе учеников и сказал им:
— Тот из вас, кто хочет быть первым, должен быть последним из всех и должен служить всем.
Иисус взял ребенка и поставил его в центре. Он обнял ребенка и сказал. Если вы любите мне, то вы должны быть готовы также полюбить и этого ребенка и заботиться о нем. А тот, кто глубоко любит меня, тот любит и моего отца, который послал меня.
Following are a number of back-translations of Mark 9:36:
Uma: “After that, he got a small child, he stood him in the midst of them. He hugged the child and said to his disciples:” (Source: Uma Back Translation)
Yakan: “So-then Isa got a small child and stood him in the middle of them. Then he hugged the child and he said to them,” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then Jesus took a child and set him in the midst of his disciples. Then he took the child up on his lap, and he spoke to them, he said,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then he called a child and had-him-stand in the midst of them. Then he hugged that child and he said to them,” (Source: Kankanaey Back Translation)
Tagbanwa: “When Jesus had said that, he got a child and caused him to stand in their presence. Jesus put-his-arms-around-him and spoke again, saying,” (Source: Tagbanwa Back Translation)
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.
Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Mark 9:33-37:
While at home in Capernaum, Jesus asked his followers,
“What were you arguing about on our way here?”
They were too embarrassed to reply —
they had been arguing about greatness,
about which of them was the greatest.
Jesus sat down and told them to gather around.
Then he spoke, “The highest place of honor
belongs to the lowest slave!”
Then Jesus called a child from the crowd,
placed his arm around the child, and said,
“When you welcome even a child because of me,
you welcome both me and the God who sent me.”
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In that system, one kind of pronoun is used for humans (male and female alike) and others for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are Twents as well as Indonesian and Malay. In the latter two languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
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®).
Most of the words in this verse have already been dealt with: for lambanō ‘take,’ ‘receive’ cf. 4.16; paidion ‘child’ cf. 5.39; en mesō ‘in the midst’ cf. 3.3.
estēsen auto ‘he stood him’: this is the only place in Mark where the verb histēmi (cf. 3.24) ‘stand’ takes a direct object.
enagkalisamenos (10.16) ‘taking into (his) arms,’ ‘embracing.’
Translation:
Took a child … taking him in his arms must be translated so as not to be contradictory or redundant. In some renderings of this passage the first expression actually means to take up into one’s arms, and hence the repetition in the latter part of the verse seems confusing. If we attempt to reconstruct, on the basis of the Greek text, what probably happened, we can say that first he took a child by the hand and led him over in front of the disciples, there in the midst of the group as they crowded around Jesus. Then he took the child up in his arms and put him on his lap. This would seem to be the normal procedure, and the translation should suggest this type of sequence, rather than being a literal translation of took … taking, using the same verb, and implying either a contradiction in the order of events or a redundancy in the passage.
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.