10and so also were James and John, sons of Zebedee, who were partners with Simon. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.”
The Greek in Luke 5:10 that means “catch (or: capture) alive” is usually translated as “catch (people)” of “fish (for people)” in English which implies the fact that the captured or caught are still alive.
The Syriac Aramaic (Classical Syriac)Peshitta translation, however, makes the meaning of “catch alive” more explicit by translating ṣāeḏ ləẖayye (ܨܳܐܶܕ݂ ܠܚܰܝܶܐ) or “catch alive.” Following that translation, other translations that are based on the Peshitta, including the Classical Armenian Bible (vorsayts’es i keans [որսայցես ի կեանս] or “catch for life”), the Afrikaans PWL translation (publ. 2016) (mense vang tot verlossing or ” catch [people] to salvation”), the Dutch translation by Egbert Nierop (publ. 2020) (vangen tot redding or “catch to save”) or various English translations (see here ) explicitly highlight the “alive” as well. (Source: Ivan Borshchevsky)
Some languages have to find strategies on how to deal with the metaphor of “catching.” “In some cases the metaphor can be rendered rather literally, cp. ‘seeking for men’ (Kekchí, where ‘to seek fish’ is the idiomatic rendering of ‘to catch fish’). In several other languages, however, more radical adjustments are necessary, such as making explicit the underlying simile, ‘you will catch men as if you were catching fish’ (Inupiaq); or a shift to a non-metaphorical rendering, sacrificing the play-on-words, e.g. ‘you will be a bringer of men’ (Northern Grebo). In some cases the durative aspect of the construction is best expressed by n occupational term, e.g. ‘youwill be one-whose-trade-is catching men’ (Tae’ and Toraja-Sa’dan).” (Source: Reiling / Swellengrebel)
Other translations include:
Uma: “teach people to become my followers” (source: Uma Back Translation)
Yakan: “fetch people to follow me” (source: Yakan Back Translation)
Western Bukidnon Manobo: “look for people so that they might be my disciples” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “persuade people” (source: Kankanaey Back Translation)
Tagbanwa: “as-it-were catch/hunt/fish-for” (source: Tagbanwa Back Translation)
“Fisherman spent their time finding fish to feed their family and sold what was left. It is not common for fishermen to be interested in or qualified for a study of the dharma but Jesus called them anyway.”
For more images by Sawai Chinnawong 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 .
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 )
The Greek that is translated as “to fear” or “to be afraid” or similar in English is translated in Ashe as agõõi iwei or “hearing fear.” (Source: David Rowbory)
The term that is transliterated as “John (the disciple)” in English is translated in American Sign Language with the sign for the letter J and the sign signifying “beloved,” referring to John 13:23 et al. (Source: Ruth Anna Spooner, Ron Lawer)
“John” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with with the sign for “young.” This refers to the traditional belief that he was the youngest of the apostles and the fact that he was younger than his brother James (see relative age of James and John. (Source: Steve Parkhurst)
Following are a number of back-translations of Luke 5:10:
Noongar: “Also, Simon’s friends, James and John, sons of Zebedee, they were amazed. Jesus said to Simon, ‘Don’t become frightened. This day you
will start catching people.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “Also terrified were Yakobus and Yohanes, the two children of Zebedeus who worked with Simon. From there, Yesus said saying to Simon: ‘Do not be afraid. Beginning now, you (sing.) will no longer fish. I give you (sing.) new work: teaching people to become my followers.'” (Source: Uma Back Translation)
Yakan: “The companion fishermen of Simon, Yakub and Yahiya, the sons of Sebede also wondered. Then Isa said to Simon, ‘Don’t be afraid. From now on your work will be to fetch (eddo’) people to follow me.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Others who were really surprised there were the sons of Zebedee, James and John, the companions of Simon in fishing. And Jesus said to Simon, he said, ‘Don’t be afraid. You are a netter for fish; but starting today the thing I will give you to do is to look for people so that they might be my disciples.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And likewise also Simon’s partners Santiago and Juan the children of Zebedeo. Then Jesus said to Simon, ‘Don’t (sing.) be afraid, because starting today, you (sing.) will not be netting fish but rather you (sing.) will persuade people.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Their companions were also amazed who were in the other boat, Santiago and Juan, the sons of Zebedeo. And then Jesus said to Simon, ‘Don’t be afraid. For from now on, I will make you (sing.) that it’s people whom you will as-it-were catch/hunt/fish-for.'” (Source: Tagbanwa 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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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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