“Timothy” is the anglicized form of Timotheus, meaning “honoring God,” “honored of God,” “worshiping God,” “valued of God.” (Source: Cornwall / Smith 1997 )
It is translated in American Sign Language with a sign that combines the signs for the letter T and “young,” referring to 1 Timothy 4:12 et al. (Source: Ruth Anna Spooner, Ron Lawer)
“Timothy” in American Sign Language, source: Deaf Harbor
Retrotraducciones en español (haga clic o pulse aquí)
Yo Pablo estuve predicando en el servicio de Jesucristo, cuando fui arrestado y encarcelado.
Mi hermano en Cristo, Timoteo, vino a me visitarme en la cárcel, y ahora yo Pablo le escribo una carta a Filemón.
Nosotros dos te enviamos saludos cordiales a ti, Filemón, que ayudaste a mi y a mi compañero Timeoteo cuando predicabamos. A todos que se reunen en tu casa, a la iglesia, saludos,y también a todos los hermanos en Cristo, al igual que a Apia amada, y a Arquipo compañero nuestro en la predicación.
Nuestro Dios y Padre y el Señor Jesucristoles den gracia, amor, y paz.
I, Paul, was preaching in service of Jesus Christ when I was arrested and put in prison.
My brother in Christ, Timothy, came to visit me in prison and now I, Paul, write a letter to Philemon.
Both of us send you cordial greetings, Philemon, you who helped me and my companion Timothy as we preached. Greetings to all who meet in your house, the church, and to all the brothers in Christ, and also to the beloved Apphia and our fellow preacher Archippus.
May God the Father and the Lord Jesus Christ give you grace, love, and peace.
All the letters by Paul start with the same expression in Wichí Lhamtés Güisnay with the same expression: Amtena ipuhfwas or “It has been time but now it is.”
Bill Mitchell (in Omanson 2001, p. 437) explains: “Languages have their own ways of marking different genres. When the Wichí of Argentina send a message by way of a third person it begins with a particular expression, which, if taken literally, would say: ‘it has been time but now it is.’ It may not communicate a whole lot in English, but it is indispensable in Wichí. In the Wichí New Testament the letters of Paul begin with this word.”
In the instances where the Greek New Testament says Christos Iēsous (Χριστὸς Ἰησοῦς) rather than the more common Iēsous Christos and English translations typically translate as “Christ Jesus,” the Bokyi translation says Jisos Karâs or “Jesus Christ.”
“Bokyi is a rather small language in the Cross River State of Nigeria. In one Bokyi village named Bansan the oldest man’s name is Otu Obyi. There is another man in another Bokyi village named Obyi Otu. Even though these two men share the same names every Bokyi person knows that they are two different people because of the order in which their names are used.
“If you are a translator and your language uses this same method of naming people, you can not sometimes write Jesus Christ in your translation and sometimes write Christ Jesus, and still refer to the same person. It will refer to two different people. You should always write Jesus Christ or Christ Jesus, but not both. You will have to decide which order is the most natural in your language.”
The term that is transliterated as “Paul” in English is translated in American Sign Language with a sign that signifies the many letters he wrote. (Source: Ruth Anna Spooner, Ron Lawer)
“Paul” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign depicting putting away a sword, referring to his conversion from a persecutor of Christians to a Christian leader. (Source: Steve Parkhurst)
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 following is a contemporary stained glass window from the Messiah Episcopal Church in St. Paul, Minnesota by Peter Dohmen. Individual glass pieces were made in Germany in accordance with Dohmen’s design, using a technique first developed by Irish monks in the 9th and 10th centuries.
“This window is dedicated to St. Paul, the great apostle and missionary, for whom our city is named. At the top of the window is a ship which symbolizes the many missionary journeys of Paul — the Church is our ship, which carries us over the way of life. In the lower section we see Paul on the road to Damascus when he saw a great light and heard our Lord’s voice, which called him to discipleship.”
Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including Paul and Philemon) for the equivalent of “our brother” and either the exclusive or inclusive form for “our dear friend.”
In Huautla Mazatec, the translators selected the inclusive we, in Tok Pisin, the exclusive form is used for the second occurrence (“our dear friend”).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff. and SIL International Translation Department (1999).
The Greek that is translated in English as “brother” or “brother and sister” (in the sense of fellow believers), is translated with a specifically coined word in Kachin: “There are two terms for brother in Kachin. One is used to refer to a Christian brother. This term combines ‘older and younger brother.’ The other term is used specifically for addressing siblings. When one uses this term, one must specify if the older or younger person is involved. A parallel system exists for ‘sister’ as well. In [these verses], the term for ‘a Christian brother’ is used.” (Source: Gam Seng Shae)
In Matumbi is is translated as alongo aumini or “relative-believer.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
In Martu Wangka it is translated as “relative” (this is also the term that is used for “follower.”) (Source: Carl Gross)
In the German New Testament translation by Berger / Nord (publ. 1999) it is often translated as Mitchristen or “fellow Christians.”
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