Mark 3:13-19 in Russian Sign Language

Following is the translation of Mark 3:13-19 into Russian Sign Language with a back-translation underneath:


Source: Russian Bible Society / Российское Библейское Общество

Jesus called his disciples to him to climb a mountain. The disciples followed him. They came to a place. Jesus began to choose for himself the closest disciples — he chose one, another, a third, choosing a total of 12 men.

The first one was Simon. Jesus gave him the middle name Peter. The second was James. The third was John. James and John are brothers. Their father’s name was Zebedee. Jesus called them “Sons of Thunder.” Why did He give them that name? That was their character, like thunder and lightning. The fourth was Andrew, the fifth was Philip, the sixth was Bartholomew, the seventh was Matthew, the eighth was Thomas, the ninth was James (his father’s name was Alphaeus), the tenth was Thaddeus, the eleventh was Simon the Cananite, and the twelfth was Judas Iscariot. He then betrayed Jesus. There were twelve men in all. They were called apostles by Jesus.

What were they to do?

One. They should always follow Jesus.

Second. Jesus send them out to tell all the people about Jesus.

Third. Jesus gave them authority. If there was a demon in a person, the apostles had authority to cast the demon out of the person.

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

Иисус призвал к себе учеников, чтобы забраться на гору. Ученики последовали за ним. Они пришли на место. Иисус стал выбирать для себя самых близких учеников — одного выбрал, другого, третьего, всего выбрал 12 человек.

Первый — Симон. Иисус дал ему второе имя Петр. Второй — Иаков. Третий — Иоанн. Иаков и Иоанн — братья. Отца их звали Зеведей. Иисус назвал из «Сыновья Грома». Почему Он дал им такое имя? Такой у них был характер, как гром и молния. Четвертый — Андрей, пятый — Филипп, шестой — Варфоломей, седьмой — Матфей, восьмой — Фома, девятый — Иаков (отца его звали Алфей), десятый — Фаддей, одиннадцатый — Симон Кананит, двенадцатый — Иуда Искариот. Он потом предал Иисуса. Всего их было 12 человек. Их Иисус назвал апостолами.

Что они должны были делать?

Первое. Они всегда должны следовать за Иисусом.

Второе. Иисус отправляем их, чтобы они рассказывали всем людям об Иисусе.

Третье. Иисус дал им власть. Если в каком-нибудь человеке был бес, апостолы имели власть изгнать беса из человека.

Back-translation by Luka Manevich

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Mark 3:20-30 in Russian Sign Language >>

complete verse (Mark 3:13)

Following are a number of back-translations of Mark 3:13:

  • Uma: “After that, Yesus climbed up a mountain, and he called the people he wanted. They came,” (Source: Uma Back Translation)
  • Yakan: “So-then Isa climbed up to the hills and he called to himself the ones he wanted to follow him. And they went up to him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Then Jesus went up on a hill, and he called those whom he had chosen to be his trusted ones. And they came to him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus climbed-uphill to the mountainous-area. He called the people that he wanted, and they followed him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And then Jesus went to the hilly-place. His companions in going there were those he wanted whom he caused to go with him.” (Source: Tagbanwa Back Translation)

location (of God) (Japanese honorifics)

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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-moto (みもと) referring to the location (of God) in the referenced verses.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Mark 3:13

Exegesis:

anabainei (cf. 1.10) ‘he goes up.’

eis to oros (cf. 6.46; 13.14) literally ‘into the hill’: what is meant is the hill district as distinct from the lowlands, especially above the Lake of Galilee.

proskaleitai hous ēthelen autos ‘he calls to himself those whom he himself wished.’

proskaloumai ‘summon,’ ‘call to oneself,’ ‘invite’: with one exception (15.44, Pilate to the centurion) this verb in Mark is used always of Jesus’ calling the disciples (3.13; 6.7; 8.1; 10.42; 12.43) or the crowd (3.23; 7.14; 8.34).

thelō (some 24 times in Mark) ‘desire,’ ‘will,’ ‘wish’: Arndt & Gingrich hold that the verb here indicates purpose and will, rather than desire; and Turner concludes that thelō in Mark must not be translated ‘wish’ or ‘desire,’ and that in the present passage the sense of the verb is that of choice: ‘whom he willed.’

autos ‘he’: since the personal pronoun is unnecessary with the verb, in Greek, it is normally emphatic when used: ‘he himself.’ Turner, however, takes it to be unemphatic in Mark, meaning, simply ‘he.’

kai apēlthon pros auton ‘and they went off (from the crowd) to him.’

Translation:

Into the hills, if translated literally, can be badly misunderstood. In Kekchi, for example, one must translate ‘on the face of the hill.’ In other languages it must be ‘in the region of the hills’ or ‘among the hills.’

For call see 1.20.

Desired in this context should not be understood in the sense of ‘personal pleasure in’ (a not uncommon mistake, and one which can lead to gross misinterpretation). The appropriate area of meaning in some languages seems to lie about half-way between ‘want’ and ‘choose.’

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .

oneself (go-jibun) (Japanese honorifics)

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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God or a person or persons to be honored, the honorific prefix go- (御 or ご) can be used, as in go-jibun (ご自分), a combination of “onseself” (jibun) and the honorific prefix go-. This can also be used for other reflexive pronouns (myself, himself, yourself etc.)

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )