net

The Greek terms that are used for what is translated as “net” in English are translated in languages like Navajo (Dinė) where fishing with nets is not known as “instruments to catch (or: bring out) the fish.” (Source: Reiling / Swellengrebel)

In Rundi the term urusenga is used. Rosemary Guillebaud (in The Bible Translator 1950, p. 15ff. ) tells this story:

“[People living close to lakes] produced further problems for us over fishing terms when we reached the revision of the Gospels. Fishing is practically unknown in the mountain streams and rivers, so there is hardly any vocabulary for it up-country. In Mat. 4:18 we read that Jesus saw two brethren “casting a net into the sea.” The word we used for net (urusenga) is used all over Rundi for a fishing net, whatever it is like, but when I read this to some people who live by the lake they said it was the wrong word, as from the context this happened during the daytime, and urusenga-fishing is only done at night. It appears that the urusenga is something like a shrimping net, and is used on moonless nights, when the fishermen hold flares over the side of the boat and attract a certain variety of very small fish which swim about in shoals. The net they use for day-time fishing is something like a drag-net and is called urukwabu. On enquiry inland, I never discovered a single person who knew this word. It was obviously the right one, technically speaking, but we felt that the few thousand lake-dwellers could not be weighed against almost the entire population of the country, so we had to employ the up-country word, putting an explanatory note in the margin that by the lake this net is called urukwabu.”

Click or tap here to see a short video clip showing net-fishing in biblical times (source: Bible Lands 2012)

mend (nets)

The Greek that is translated in English typically as “mend (nets)” is translated in Wapan as “tie (nets).” (Source: Barnwell 2017, p. 63)

John the Evangelist (icon)

Following is a Bulgarian Orthodox icon of John the Evangelist from the 14th century (found in Rila Monastery, Bulgaria).

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 )

See also John (the disciple).

relative age of James and John

Many languages have terms for siblings that define whether one is younger or older in relation to another sibling.

Dave Brunn reports this from the translation into Lamogai (see p. 141f. and 181f.):

“Some languages, including Lamogai, have two different words for brother. One means ‘older brother,’ and the other means ‘younger brother.’ In many cases, these languages do not have a generic word that includes both. Relating this to translation, which of the sons of Zebedee do you think was older, James or John? The Bible does not tell us, but there are some clues. The names James and John occur together about twenty times in the New Testament. In every occurrence, James is named first. Since there is not much else to go on, most translators who have faced this issue have considered this to be enough evidence to say James must be the older brother. Here is how we translated this pair of names in Matthew 17:1 in the Lamogai New Testament:

“‘Jems akap ino tikino Jon’ (‘James along-with his younger-brother John’)

“Technically, ‘tikino‘ means younger sibling of the same sex and ‘udikino‘ older sibling of the same sex. A man would refer to his older brother as ‘udikino‘ and his younger brother as ‘tikino.’ And a woman would use the same terms for her older and younger sisters. The term for opposite-sex sibling (either a man to his sister or a woman to her brother) is ‘luku.'” (Source for this paragraph: private communication from Dave Brunn)

In the translation into Oaxaca Chontal, the same principle is applied. (Source: Bratcher / Nida 1961)

The Chilcotin translators have tried to circumvent specifying which of the two is older, even though the language also uses age-specific terms for siblings. In Mark 1:19 and Mark 3:17 it says Zebedee beyiqi… (“Zebedee’s sons…”) and therefore avoids stating their respective age. Likewise in Mark 5:37 it says Peter hink´an ˀelhcheliqi James belh John (“Peter and brothers James and John”) (source: Quindel King).

See also Peter (Simon) / Andrew (relative age).

Mark 1:14-20 in Russian Sign Language

Following is the translation of Mark 1:14-20 into Russian Sign Language with a back-translation underneath:


Source: Russian Bible Society / Российское Библейское Общество

Here’s what happened. This is the messenger John. He was captured and imprisoned. After that Jesus went back to Galilee. There are villages there. Jesus went through the villages and preached. Jesus was speaking to the people:

— God has a kingdom and authority. They approached. Repent, be changed! Stop your sins and evil deeds. Come back to be one with God. Believe what I say to you.

Jesus went and spoke to the people. There is a lake there. Jesus came to the lake. There were two men by the lake. The first man’s name was Simon and the second man’s name was Andrew. They were brothers. They were casting nets to catch fish. Jesus was passing by, noticed them and said to them:

— Follow me! I will give you my authority, and you will no longer be fishers of fish, but fishers of men. Follow me.

The brothers looked at Jesus and agreed. They threw down their nets and followed Jesus.

After a while, the laborers and fishermen gathered there. There were two men on the boat. The first was James and the second was John. They were brothers. Their father was also with them. They were mending torn nets. Jesus was passing by, noticed them and said:

— Both of you, follow me!

The brothers looked at Jesus, agreed. To their father and all the workers they said:

— We are going to follow Jesus.

Original Russian back-translation (click or tap here):

Вот что случилось. Вот вестник Иоанн. Его схватили и заключили в тюрьму. После этого Иисус вернулся в Галилею. Есть там деревни. Иисус ходил по деревням и проповедовал. Иисус обращался к людям:

— У Бога есть царство и власть. Они приблизились. Вы покайтесь, изменитесь! Прекратите ваши грехи и злые дела. Вернитесь к единению с Богом. Верьте в то, что я говорю вам.

Иисус ходил и обращался к людям. Есть там озеро. Иисус пришел к озеру. Возле озера были два человека. Первого звали Симон, второго — Андрей. Они были братья. Они закидывали сети, чтобы ловить рыбу. Иисус проходил мимо, заметил их и сказал им:

— Следуйте за мной! Я дам вам мою власть, и вы больше не будете ловить рыбу, но будете ловцами людей. Следуйте за мной.

Братья посмотрели на Иисуса и согласились. Они бросили сети и последовали за Иисусом.

Через какое-то время там собрались рабочие и рыбаки. На лодке были два человека. Первый — Иаков, второй — Иоанн. Они были братья. С ними был также их отец. Они чинили порванные сети. Иисус проходил мимо, заметил их и говорит:

— Вы оба, следуйте за мной!

Братья посмотрели на Иисуса, согласились. Своему отцу и все работникам они сказали:

— Мы пойдем следовать за Иисусом.

Back-translation by Luka Manevich

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Mark 1:21-28 in Russian Sign Language >>

boat, ship

The Hebrew, Latin and Greek that is translated “boat” or “ship” in English is translated in Chichimeca-Jonaz as “that with which we can walk on water” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), in Chitonga as a term in combination with bwato or “dugout canoe” (source: Wendland 1987, p. 72), and in Tangale as inj am or “canoe-of water” (inj — “canoe” — on its own typically refers to a traditional type of carved-out log for sleeping) (source: Andy Warren-Rothlin).

In Kouya it is translated as ‘glʋ ‘kadʋ — “big canoe.”

Philip Saunders (p. 231) explains how the Kouya team arrived at that conclusion:

“Acts chapter 27 was a challenge! It describes Paul’s sea voyage to Italy, and finally Rome. There is a storm at sea and a shipwreck on Malta, and the chapter includes much detailed nautical vocabulary. How do you translate this for a landlocked people group, most of whom have never seen the ocean? All they know are small rivers and dugout canoes.

“We knew that we could later insert some illustrations during the final paging process which would help the Kouya readers to picture what was happening, but meanwhile we struggled to find or invent meaningful terms. The ‘ship’ was a ‘big canoe’ and the ‘passengers’ were ‘the people in the big canoe’; the ‘crew’ were the ‘workers in the big canoe’; the ‘pilot’ was the ‘driver of the big canoe’; the ‘big canoe stopping place’ was the ‘harbour’, and the ‘big canoe stopping metal’ was the ‘anchor’!”

In Lokạạ it is translated as ukalangkwaa, lit. “English canoe.” “The term was not coined for the Bible translation, but rather originated in colonial times when the English arrived in Nigeria on ships. The indigenous term for a canoe was modified to represent the large, ocean-going ship of the English.” (Source: J.A. Naudé, C.L. Miller Naudé, J.O. Obono in Acta Theologica 43/2, 2023, p. 129ff. )

See also ships of Tarshish, harbor, anchor, and sailor.