The term that is transliterated as “Mary Magdalene” in English is translated in American Sign Language with a sign signifying 7 demons having gone out, referring to Luke 8:2. (Source: Ruth Anna Spooner, Ron Lawer)
“Mary Magdalene” in American Sign Language, source: Deaf Harbor
The term that is translated as “resurrect” or “rise again” as referring to Jesus in English is translated in British Sign Language with a sign that combines the signs for “Jesus” and “standing on feet again.” (Source: Anna Smith)
“Resurrect” or “rise again” in British Sign Language (source: Christian BSL, used with permission)
The Christian BSL website notes: “A British Sign Language (BSL) translation of Resurrection / Rise Again / Rose Again (Jesus). Jesus’ return to life three days after his death on the cross. In the translation of Rise Again or Rose Again the word AGAIN isn’t signed; signing the word AGAIN in BSL in this context would erroneously indicate that Jesus was resurrected more than once.” (see here )
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 )
For purchasing artworks by Kateryna Shadrina go to IconArt Gallery .
Retrotraducciones en español (haga clic o pulse aquí)
María Magdalena antes tenía adentro siete demonios que Jesús había expulsado.
El sábado descansaron hasta la noche (y entonces) María Magdalena, María y Salome se fueron a comprar perfume para ungir y frotar el perfume en el cuerpo muerto de Jesús.
El domingo, temprano en la mañana Jesús resucitó y primero encontró a María Magdalena, ella vio con sus propios ojos que Jesús estaba vivo otra vez y se fue.
Después de la salida del sol las otras mujeres estaban en camino para ir a la tumba, y mientras caminaban dijeron: “¿Cómo vamos a quitar la piedra? ¿Quién nos va a ayudar a rodar la piedra?”
Continuaron en el camino y vieron que la piedra fue revuelta, y fueron y entraron y vieron a un hombre jóven con ropa blanca sentado.
Las mujeres se asustaron y el ángel dijo: “No tengan miedo, uds buscan a Jesús de Nazarét, que fue crucificado y murió, ya se ha levantado, su cuerpo no está, miren.
Ahorita vayanse y adviertan a los discípulos y a Pedro diciendo: “Recuerden que recien antes Jesús les ha dicho: ‘voy a Galilela y uds también vayan a Galilea a ver a Jesús.'”
Las mujeres tenían miedo y estaban nerviosas y huyeron caminando, y no decían nada y se fueron.
Mary Magdalene before had seven demons inside her that Jesus had thrown out.
On Saturday they rested till nighttime and (then) Mary Magdalene, Mary and Salome went off to buy perfume to anoint and rub the perfume onto Jesus’ dead body.
On Sunday, early in the morning Jesus rose and first met Mary Magdalene, who saw with her own eyes that Jesus was alive again and went off.
After sunrise the other women were on their way to go to the tomb, and while they walked they said: “How are we going to take away the stone? Who will help us to roll the stone away?”
They went on and saw that the stone had been rolled away, and they went over and entered and saw a young man with white clothes sitting there.
The women were frightened and the angel said: “Do not be afraid, you are looking for Jesus of Nazareth who was crucified and died, he has already risen, his body is not here, look.
Now go and warn the disciples and Peter saying: “Remember that not long ago Jesus has told you: ‘I go to Galilee and you must also go to Galilee to see Jesus.'”
The women were afraid and nervous and they fled, walking away and they said nothing about it and left.
Jesus rose from the dead, early Sunday morning. There was a woman, Mary Magdalene. Previously, she had seven demons, these demons were cast out by Jesus in the past. And so, having risen, Jesus first went out to meet this Mary Magdalene. She was amazed and happy, and quickly ran to the place where Jesus’ disciples were. The disciples were crying there and were very worried that Jesus had died. She ran up to them and cried out:
— I saw, Jesus is alive!
But the disciples did not believe her, and continued to be sad. Some time passed. Two disciples were walking along the road through the field. And suddenly they met Jesus. His body and appearance were different. These two disciples were very happy and hurried to where the other disciples were, and said to them:
— We saw! Yes, Jesus is alive!
But the other disciples again did not believe, they said:
— This cannot be!
Some more time passed. The eleven disciples were sitting at the table. They were eating. Suddenly Jesus appeared and said to them reproachfully:
— Why don’t you believe?! Your hearts are stubborn! Those who saw me alive, already resurrected, told you about it. Why didn’t you believe!?
— I tell you:
— Go into all the world and tell about me. Tell everyone! If a person believes in me and is baptized, then he will be saved, he will have eternal life. And whoever does not believe me, terrible punishment awaits him in the end.
— And I also tell you:
— For those who believe in me, I will grant them many miracles. First, those who believe in me will be able to cast out demons from people in my name. Second, they will be able to speak different languages. Third, if a poisonous snake bites a believer, then nothing will happen to this person, he will be alive and well. Fourthly, if someone wants to poison a believer with poison, gives him a drink, then nothing will happen to the believer, he will be alive and well. Fifthly, if there are sick people, then a believer will be able to lay his hands on them and thus heal the sick.
Jesus said all this, the disciples listened to it all. And after the end, Jesus ascended to heaven and sat at the right of God, his Father. The disciples began to go everywhere and tell everyone about Jesus. The Lord helped them, and sent them many miracles. Many people, seeing miracles, believed. And so it spread everywhere.
Original Russian back-translation (click or tap here):
Иисус воскрес из мертвых, ранним утром в воскресенье. Была одна женщина, Мария Магдалина. Раньше в ней были семь бесов, этих бесов в прошлом изгнал Иисус. И вот, воскреснув, Иисус сначала вышел навстречу этой Марии Магдалине. Она была поражена и обрадована, и скорее побежала в то место, где были ученики Иисуса. Ученики там плакали и сильно переживали, что Иисус умер. Она подбежала к ним и воскликнула:
— Я видела, Иисус живой!
Но ученики ей не поверили, и продолжали печалиться. Прошло какое-то время. Два ученика шли по дороге по полю. И вдруг они повстречали Иисуса. Тело его и внешний вид были другими. Эти два ученика очень обрадовались и поспешили туда, где были остальные ученики, и сказали им:
— Мы видели! Да, Иисус живой!
Но остальные ученики опять не поверили, сказали:
— Не может такого быть!
Прошло еще какое-то время. Одиннадцать учеников сидели за столом. Они ели. Вдруг появился Иисус и сказал им укоризненно:
— Что же вы не верите?! Сердца у вас упрямые! Те, кто видел меня живым, уже воскресшим, рассказали вам об этом. Почему же вы не поверили!?
Я говорю вам:
— Идите по всему миру и рассказывайте обо мне. Всем людям расскажите! Если человек поверит в меня и совершит крещение, то он будет спасён, у него будет жизнь вечная. А кто не поверит меня, того ждет в конце страшное наказание.
И еще говорю вам:
— Тех, кто поверит в меня, я одарю их многими чудесами. Во-первых, поверившие в Меня смогут изгонять бесов из людей моим именем. Во-вторых, они смогут разговаривать на разных языках. В-третьих, если ядовитая змея укусит верующего человека, то ничего не случится с этим человеком, он будет жив здоров. В-четвертых, если кто-то захочет отравить верующего человека ядом, даст выпить, то ничего с верующим не случится, он будет жив и здоров. В-пятых, если больные будут, то верующий человек сможет положить на них руки и так исцелить больного.
Иисус это все говорил, ученики это все слушали. И после завершения Иисус вознесся на небо и сел справа от Бога, своего Отца. Ученики стали ходить повсюду и рассказывать везде об Иисусе. Господь помогал им, и посылал им множество чудес. Многие люди, видя чудеса, уверовали. И так это распространялось повсюду.
Following are a number of back-translations of Mark 16:9:
Uma: “When Yesus arose from the dead very early on Sunday, first he made himself appear to Maria Magdalena. This Maria, Yesus had once expelled seven demons that possessed her.” (Source: Uma Back Translation)
Yakan: “When Isa was alive again from his death on that Sunday, he first appeared to Mariyam the woman from Magdala, the one from whom he had driven out seven demons.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “In the very early morning on Sunday when Jesus was already raised from the dead, he appeard first to Mary Magdalene, the woman from whom he drove away seven demons.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When it was dawning on Sunday was when Jesus came-to-life again. Upon his coming-to-life again, he first appeared (lit. preceded-to appear) to Maria Magdalena from-whom-he-had-caused-to-leave seven evil-spirits.” (Source: Kankanaey Back Translation)
Tagbanwa: “When it was fully Sunday morning, when Jesus had come alive again, the very-first he went-to-see/meet was Maria Magdalena. (Can’t use ‘showed himself to’ because that’s what only evil spirits do to scare people.) As for that woman, seven evil spirits had been driven out of her by Jesus.” (Source: Tagbanwa Back Translation)
Sissala: kaŋtɔŋ, which traditionally referred to “either a spirit of natural phenomena such as trees, rivers, stones, etc., or the spirit of a deceased person that has not been taken into the realm of the dead. Kaŋtɔŋ can be good or evil. Evil kaŋtɔŋ can bring much harm to people and are feared accordingly. A kaŋtɔŋ can also dwell in a person living on this earth. A person possessed by kaŋtɔŋ does not behave normally.” (Source: Regina Blass in Holzhausen 1991, p. 48f.)
Umiray Dumaget Agta: hayup or “creature, animal, general term for any non-human creature, whether natural or supernatural.” Thomas Headland (in: Notes on Translation, September 1971, p. 17ff.) explains some more: “There are several types of supernatural creatures, or spirit beings which are designated by the generic term hayup. Just as we have several terms in English for various spirit beings (elves, fairies, goblins, demons, imps, pixies) so have the Dumagats. And just as you will find vast disagreement and vagueness among English informants as to the differences between pixies and imps, etc., so you will find that no two Dumagats will agree as to the form and function of their different spirit beings.” This term can also be used in a verb form: hayupen: “creatured” or “to be killed, made sick, or crazy by a spirit.”
Yala: yapri̍ija ɔdwɔ̄bi̍ or “bad Yaprija.” Yaprijas are traditional spirits that have a range presumed activities including giving or withholding gifts, giving and protecting children, causing death and disease and rewarding good behavior. (Source: Eugene Bunkowske in Notes on Translation 78/1980, p. 36ff.)
Lamnso’: aànyùyi jívirì: “lesser gods who disturb, bother, pester, or confuse a person.” (Source: Fanwong 2013, p. 93)
Paasaal: gyɩŋbɔmɔ, “beings that are in the wild and can only be seen when they choose to reveal themselves to certain people. They can ‘capture’ humans and keep them in hiding while they train the person in herbalism and divination. After the training period, which can range from a week to many years, the ‘captured’ individual is released to go back into society as a healer and a diviner. The gyɩŋbɔmɔ can also be evil, striking humans with mental diseases and causing individuals to get lost in the wild. The Pasaale worldview about demons is like that of others of the language groups in the area, including the Northern Dagara [who use kɔ̃tɔmɛ with a similar meaning].” (Source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
In the still widely-used 1908 Tswana (also: Setswana) translation (by Robert Moffat, revised by Alfred Wookey), the term badino or “ancestor spirit” is used for “demon,” even though in the traditional understanding there is nothing inherently negative associated with that term. Musa Dube (in: Journal of Society of New Testament 73, 1999, p. 33ff. ) describes this as an example of “engaging in the colonization of the minds of natives and for advancing European imperial spaces. The death and burial of Setswana culture here was primarily championed through the colonization of their language such that it no longer served the interests of the original speakers. Instead the written form of language had equated their cultural beliefs with evil spirits, demons and wizardry. This colonization of Setswana was in itself the planting of a colonial cultural bomb, meant to clear the ground for the implantation of a worldwide Christian commonwealth and European consciousness. It was a minefield that marked Setswana cultural spaces as dangerous death zones, to be avoided by every intelligent Motswana reader or hearer of the translated text.”
In Kachin, the term Nat (or nat) us used for “demon” (as well as “devil” and “unclean/evil spirit“). Like in Tswana, the meaning of Nat is not inherently negative but can be positive in the traditional Nat worship as well. Naw Din Dumdaw (in The Bible Translator 2024, p. 94ff.) argues that “the demonization of Nat created a social conflict between Kachin Christians and Kachin non-Christians. Kachin converts began to perceive their fellow Kachins who were still worshipping Nats as demonic and they wanted to distance themselves from them. Likewise, the Nat-worshiping Kachin community perceived the Kachin converts as betrayers and enemies of their own cultural heritage. (…) The demonization of the word Nat was not only the demonization of the pre-Christian religion but also the demonization of the cultural heritage of the Kachin people. When the word Nat is perceived as demonic, it creates an existential dilemma for Kachin Christians. It distances them from their cultural traditions.”
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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, arawas-are-ru (現される) or “appear” is used.
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