ὑπολαβὼν ὁ Ἰησοῦς εἶπεν, Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰεριχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ.
30Jesus replied, “A man was going down from Jerusalem to Jericho and fell into the hands of robbers, who stripped him, beat him, and took off, leaving him half dead.
In Gbaya, the notion of leaving the beaten man behind in Luke 10:30 is emphasized with tɔ̀kɔ̀rɔ̀, an ideophone that expresses the act of abandoning something, such as a corpse, or of being abandoned.
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
Image taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here .
For other images of Willy Wiedmann paintings in TIPs, see here.
The parable is illustrated for use in Bible translations in West Africa by Wycliffe Cameroon like this:
Illustration 1999 Mbaji Bawe Ernest, © Wycliffe Bible Translators, Inc. Used with permission.
Following is a painting by Chen Yuandu 陳緣督 (1902-1967):
Housed in the Société des Auxiliaires des Missions Collection – Whitworth University.
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Following is a painting by Ketut Lasia (b. 1945):
Ketut Lasia is one of the last traditional Balinese painters in the Ubud style. As an adult, Lasia converted from Hinduism to Christianity, and he paints primarily biblical scenes. You can find artwork from Ketut Lasia in a variety of formats for sale at Fine Art America .
Indonesian uses a way to introduce a person in the beginning of a story that communicates to the reader or listener whether the story is a historical account a non-historical account. Ada seorang is used for the historical account and adalah seorang for the non-historical account. “In the Indonesian Common Language Bible (Alkitab dalam Bahasa Indonesia Masa Kini, publ. 1985), the second formula is used in the parable of the Prodigal Son (Luke 15), in the parable of the rich man and Lazarus (Luke 16), and in many other places. The first formula however is used in the parable of the Good Samaritan in Luke 10. Why is it used here when in fact this is a non-historical account? Simply because while it is a parable, yet Jesus told it as if it was a real historical account. This is shown, for example, by the ending of the parable where Jesus asked the religious teacher to give his opinion as to which man showed love to his neighbor.” (Source: Daniel Arichea in The Bible Translator 1986. p. 235f. )
The name that is transliterated in English as “Jericho” means “city of the moon,” “a fragrant place.” (Source: Cornwall / Smith 1997 )
In Hungarian Sign Language it is translated with a sign that alludes to the walls of Jericho coming tumbling down (see Joshua 6:20). (Source: Jenjelvi Biblia and HSL Bible Translation Group)
“Jericho” in Hungarian Sign Language — note that only the first part refers to “Jericho,” the second parts refer to “town” (source )
See also The Fall of Jericho.
Learn more on Bible Odyssey: Jericho .
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
“Jerusalem” in French Sign Language (source: La Bible en langue des signes française )
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
Learn more on Bible Odyssey: Jerusalem .
Following are a number of back-translations of Luke 10:30:
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 rare (られ) 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, kotae-rare-ru (答えられる) or “answer” is used.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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 Luke 10:25-37:
A biblical scholar once questioned Jesus,
“Teacher, what must I do to have eternal life?”
“What do you think the Bible teaches about this?”
asked Jesus in return.
The scholar answered, “It commands us
to love God with all our heart
and to love others as much as we love ourselves.”
“That’s right,” answered Jesus
“Now do this, and you’ll have eternal life.”
The man wanted to show off somewhat and inquired,
“Who are these others you’re talking about?”
Jesus explained with a story:
“A Jewish man was on his way to worship in Jerusalem,
when he was brutally robbed and left for dead.
Along came a theologian, but he didn’t pause to help,
then a parishioner praised for his piety passed right by,
too fearful of being defiled and unable to worship God.
“Finally, an Arab came along, and when he saw the man,
he stopped and ministered first aid.
Then he put the Jewish man on his own donkey
and took him to the nearest motel.
“Next morning, he gave the motel manager his credit card
and said, ‘Give him the best treatment possible,
and charge it all to my account’.”
Then Jesus asked the biblical scholar,
“Which one of these people truly cared for the injured man?”
To this the scholar replied, “The one who showed mercy.”
“Go and do the same!” was the answer Jesus gave.
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