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 )
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 exclusive form (excluding Jesus).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of Luke 24:24:
Noongar: “A few of our people went to the tomb and saw everything, the same way the women said but they did not see Jesus.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “From there, several of our companions went to the grave. When they arrived there, they saw it was definitely like those women said. But they did not see Yesus.'” (Source: Uma Back Translation)
Yakan: “Then some of our companions went to the grave and they saw it as the women had said. But Isa they also did not see.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And there were some other companions of ours who went to the tomb, and they saw exactly what the women had said, but they did not find the body of Jesus.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Others of our (excl.) companions also went to the cave and surprisingly all that the women said was true, but just the same they did not see Jesus.'” (Source: Kankanaey Back Translation)
Tagbanwa: “And then some others of our companions went also to that grave of Jesus. Well like that indeed is what they discovered, but they didn’t see Jesus.'” (Source: Tagbanwa Back Translation)
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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 choice of a third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used.
In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
kai apēlthon tines tōn sun hēmin epi to mnēmeion ‘and some of our group went to the tomb.’ tōn sun hēmin means literally ‘of those with us,’ hence, ‘of our group.’
kai heuron houtōs kathōs kai hai gunaikes eipon ‘and found (things) exactly as the women had said.’ kai is to be taken with houtōs kathōs. eipon has the force of a pluperfect.
auton de ouk eidon ‘but him they did not see.’ auton is emphatic by position.
Translation:
Who were with us is synonymous with “of our company” in v. 22.
Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.
Then some of our companions went to the tomb: The phrase some of our companions refers to their male companions who were also followers of Jesus. These companions also heard the women’s report. The parallel passage in John 20:3–9 suggests that the phrase refers to Peter and John.
Some other ways to translate this part of the verse are:
Some of our men went to the tomb (God’s Word) -or-
Then some of those who were with us went to the tomb (NET Bible) -or-
So some of our group went to the tomb (New Century Version)
24:24b
and found it just as the women had described: When the men from the group of disciples went to the tomb, they saw that the women were right. Specifically, they saw that the tomb was empty. Jesus’ body was no longer there. Then they understood that what the women had told them about the tomb was true.
Some other ways to translate this clause are:
and found it empty, as the women had said (God’s Word) -or-
They saw that Jesus’ body was not there, just as the women had told them
24:24c
But Him they did not see: The clause But Him they did not see indicates that the men did not see Jesus. It implies that they wanted or expected to see Jesus. They were puzzled when they saw only the empty tomb. This caused the disciples to wonder what had happened.
Some other ways to translate this clause are:
but they did not see him (NET Bible) -or-
but they did not see Jesus (New Century Version)
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