15When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.”
The town name that is transliterated as “Bethlehem” in English is translated in Finnish Sign Language with the signs signifying “manger + town” (referring to Luke 2:7). (Source: Tarja Sandholm)
In American Sign Language it is translated with the signs for “bread” and “house,” referring to the original meaning of “Bethlehem” as “house of bread.” (Source: RuthAnna Spooner, Ron Lawer)
“Bethlehem” in American Sign Language, source: Deaf Harbor
“The low social status of these men is indicated by the fact that they are wearing only one piece of cloth, all that they own. They are men of different ages working out in the fields raising animals. No one usually visits them.”
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 inclusive form (shepherds talking among themselves).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Apali: “God’s one with talk from the head” (“basically God’s messenger since head refers to any leader’s talk”) (source: Martha Wade)
Michoacán Nahuatl: “clean helper of God” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
Noongar: Hdjin-djin-kwabba or “spirit good” (source: Warda-Kwabba Luke-Ang)
Wè Northern (Wɛɛ): Kea ‘a “sooa or “the Lord’s soldier” (also: “God’s soldier” or “his soldier”) (source: Drew Maust)
Iwaidja: “a man sent with a message” (Sam Freney explains the genesis of this term [in this article): “For example, in Darwin last year, as we were working on a new translation of Luke 2:6–12 in Iwaidja, a Northern Territory language, the translators had written ‘angel’ as ‘a man with eagle wings’. Even before getting to the question of whether this was an accurate term (or one that imported some other information in), the word for ‘eagle’ started getting discussed. One of the translators had her teenage granddaughter with her, and this word didn’t mean anything to her at all. She’d never heard of it, as it was an archaic term that younger people didn’t use anymore. They ended up changing the translation of ‘angel’ to something like ‘a man sent with a message’, which is both more accurate and clear.”)
The Greek and Hebrew that is translated as “shepherd” in English is translated in Kouya as Bhlabhlɛɛ ‘yliyɔzʋnyɔ — ” tender of sheep.”
Philip Saunders (p. 231) explains:
“Then one day they tackled the thorny problem of ‘shepherd’. It was problematic because Kouyas don’t have herdsmen who stay with the sheep all the time. Sheep wander freely round the village and its outskirts, and often a young lad will be detailed to drive sheep to another feeding spot. So the usual Kouya expression meant a ‘driver of sheep’, which would miss the idea of a ‘nurturing’ shepherd. ‘A sheep nurturer’ was possible to say, but it was unnatural in most contexts. The group came up with Bhlabhlɛɛ ‘yliyɔzʋnyɔ which meant ‘a tender of sheep’, that is one who keeps an eye on the sheep to make sure they are all right. All, including the translators, agreed that this was a most satisfactory solution.”
In Chuj, the translation is “carer” since there was no single word for “shepherd” (source: Ronald Ross), in Muna, it is dhagano dhumba: “sheep guard” since there was no immediate lexical equivalent (source: René van den Berg), in Mairasi it is translated with “people who took care of domesticated animals” (source: Enggavoter 2004), in Noongar as kookendjeriyang-yakina or “sheep worker” (source: Warda-Kwabba Luke-Ang), and Kwakum as “those-who-monitor-the-livestock” (source: Stacey Hare in this post ).
Following are a number of back-translations of Luke 2:15:
Noongar: “When the angels went back to Heaven, the shepherds spoke together, ‘We will go to Bethlehem and see this thing which God said would happen.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “From there, the angels returned, going to heaven, and those shepherds planned, they said: ‘Let us go to Betlehem to see the happening that the Lord said to us.'” (Source: Uma Back Translation)
Yakan: “After that the angels left going back to heaven. When they had left the caretakers of the sheep said, ‘Let us (incl.) go to Betlehem. Let us (incl.) see what God has made known to us (dual).'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then the angels returned to Heaven. And when they had gone, the ones who were pasturing their animals spoke to each other. They said, ‘Come on, let’s go to Bethlehem so that we might see this which the angels told us about.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When the angels returned to heaven, those who were guarding their sheep said, ‘Let’s go to Betlehem to go see what has happened there which the Lord God has made-known to us.'” (Source: Kankanaey Back Translation)
Tagbanwa: “When the angels had disappeared for they had now returned to heaven, those shepherds said, ‘Expl., let’s go to Betlehem. Let’s go-and-check-on/see this which was made known to us by God.'” (Source: Tagbanwa Back Translation)
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