Many languages have terms for siblings that define whether one is younger or older in relation to another sibling.
In the case of Peter (Simon) and Andrew, Simon was assumed to be the older of the two brothers in Navajo because he typically is mentioned first (see Wallis 2000, p. 103f.) The same choice was made in Biangai (source: Larson 1998, p. 40).
The Chilcotin translators tried to circumvent specifying who of the two is older, even though the language also uses age-specific terms for siblings. In Mark 1:16, they have used the generic term ˀelhcheliqi (“brother” without specifying who is older). (Source: Quindel King)
“John the Baptist” in Mexican Sign Language (source: BSLM )
In German Sign Language (Catholic) it is translated with the sign for the letter J and the sign signifying a Catholic baptism by sprinkling on the head.
In American Sign Language it is translated with the sign for the letter J and the sign signifying “shout,” referring to John 1:23. (Source: Ruth Anna Spooner, Ron Lawer)
“John” in American Sign Language, source: Deaf Harbor
In Vietnamese (Hanoi) Sign Language it is translated with the sign for leaping in the womb (see Luke 1:41) and baptism. (Source: The Vietnamese Sign Language translation team, VSLBT)
A question of cultural assumptions arose in Tuvan. The instinctive way to translate this name denotatively would be “John the Dipper,” but this would carry the highly misleading connotation that he drowned people. It was therefore decided that his label should focus on the other major aspect of his work, that is, proclaiming that the Messiah would soon succeed him. (Compare his title in Russian Orthodox translation “Иоанн Предтеча” — “John the Forerunner.”) So he became “John the Announcer,” which fortunately did not seem to give rise to any confusion with radio newsreaders! (Source: David Clark in The Bible Translator 2015, p. 117ff. )
In Noongar it is translated as John-Kakaloorniny or “John Washing” (source: Warda-Kwabba Luke-Ang).
Following is a Syriac Orthodox icon of John the Baptist from the 18/19th century (found in the Cathedral of Saints Constantine and Helen, Yabrud, Syria).
The wings are often depicted in icons of John the Baptist because of his status as a messenger. The scroll that John the Baptist holds quotes John 1:29 and reads (translated into English): “I saw and witnessed concerning him, ‘Behold the Lamb of God who takes away the sins of the world.’”
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
Following is a hand colored stencil print on momigami of Peter by Sadao Watanabe (1970):
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.
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “I and Andrew the brother of Simon Peter heard the words which John spoke and followed Jesus.”
Following are a number of back-translations of John 1:40:
Uma: “Those disciples of Yohanes followed Yesus, because they had heard the words of Yohanes the Baptizer earlier. One of those two, his name was Andreas, a relative of Simon Petrus.” (Source: Uma Back Translation)
Yakan: “One of them that had followed Isa was called Andariyas. This Andariyas was a brother of Simon Petros.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Andrew was one of these two who heard what John said and went with Jesus. Andrew and Simon Peter were brothers.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “One of those who heard what Juan said and went-with Jesus, it was Andrew the younger-sibling of Simon Pedro.” (Source: Kankanaey Back Translation)
Tagbanwa: “One of those who accompanied Jesus was Andres who was the brother/sibling of Simon Pedro.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “One of the men who heard what John said and followed Jesus was Andrew, the brother of Peter.” (Source: Tenango Otomi Back Translation)
The name that is transliterated as “Simon (Peter)” in English is translated in Libras (Brazilian Sign Language) with a sign that combines a reference to “Peter” (see here for the Libras translation of “Peter”) and “son” (of Jonah / John). (Source: Missão Kophós )
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