young man

In the translation into Purari, Jesus addresses the dead man as “younger brother.”

The widow at Nain (image)

Hand colored stencil print on momigami by Sadao Watanabe (1973).

Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.

For other images of Sadao Watanabe art works in TIPs, see here.

complete verse (Luke 7:14)

Following are a number of back-translations of Luke 7:14:

  • Noongar: “Then Jesus walked close and touched the dead man’s bed. The men carrying him, they stopped. Jesus said, ‘Young man! Get up I tell you!'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “He went and touched the stretcher, the people-carrying-the-stretcher paused. Yesus said: ‘Young man! I order you (sing.) to get up!'” (Source: Uma Back Translation)
  • Yakan: “Then he went closer and touched the stretcher so the people carrying it stopped. Then he said, ‘Friend, get up.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “He went up to that which they were carrying and He took hold of it and then those who were carrying that dead person stopped, and Jesus said to the one they were carrying, ‘Son, get up!'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then he approached and laid-his-hands-on the coffin they were carrying so that the ones-carrying would stop. When they then stopped, he said to the dead-one, ‘Get-up child.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “He approached and touched the coffin and those carrying it stood-still. Jesus spoke saying, ‘Son, go ahead! Get up!'” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 7:14

Exegesis:

kai proselthōn hēpsato tēs sorou lit. ‘and after going (scil. to the bier) he touched the bier.’ Because of the preposition pros in proselthōn a direction towards the bier is implied. For haptomai cf. on 5.13. Here the touching is, as the following clause shows, a means to stop the bearers and has no function in the subsequent raising which is performed by means of a word.

soros ‘coffin,’ ‘bier,’ presumably the latter, cf. IDB I, 437 and Klostermann.

hoi de bastazontes estēsan ‘and the bearers stopped, or, came to a stand,’ indicating the effect of the touching of the bier.

bastazō ‘to carry,’ ‘to bear,’ here in a literal sense.

neaniske, soi legō, egerthēti ‘young man, I say to you, rise up/arise.’ neaniskos is a (young) man between 24 and 40 years of age. soi legō serves to lend emphasis to the following imperative, as in 5.24. legō has the connotation of commanding, cf. on v. 7 and Plummer. egeiromai, when used of people called back to life (here) or raised from the dead (e.g. 20.37) is rendered ‘to rise,’ or ‘to be raised’ without difference in meaning.

Translation:

He came and touched the bier, preferably, ‘he came up/forward and touched the bier,’ or, ‘he came to the bier and touched it (i.e. with his fingers).’ Bier, or, ‘stretcher (lit. thing-to-be-carried-upon)’ (Bahasa Indonesia).

Young man. If a literal rendering would sound standoffish, ‘son’ (Marathi), ‘little-one’ (Balinese), ‘my brother/friend’ (Kituba) may be preferable forms of address. Where a vocative is undesirable or impossible (see on 1.3), one may transpose the noun, e.g. ‘he said to the young man, “I tell you: Arise!” .’

Arise, i.e. from a lying to a sitting position (in some languages to be distinguished from ‘arise,’ i.e. from a lying to a standing position, as in 5.23), or, ‘come to life (again).’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.