crucify

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The Greek that is translated into English as “crucify” is translated in various ways:

  • Naro: xgàu or “to stretch” (as is done with a skin after slaughtering in order to dry it. The word is also widely accepted in the churches.) (Source: Gerrit van Steenbergen)
  • Balinese / Toraja-Sa’dan: “stretch him” (source: Reiling / Swellengrebel)
  • Rendille: lakakaaha or “stretched and nailed down” (source: Holzhausen / Riderer 2010, p. 33)
  • Ghari: “hammer to the cross” (source: David Clark)
  • Lambya: “to nail on a cross” (source: project-specific notes in Paratext)
  • Loma: “fasten him to a spread-back-stick” (source: Bratcher / Nida)
  • Sundanese: “hang him on a crossbeam” (source: Reiling / Swellengrebel)
  • Aguaruna: “fasten him to the tree”
  • Navajo: “nail him to the cross”
  • Yatzachi Zapotec: “fasten him to the cross” (source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Noongar: “kill on a tree” (source: Warda-Kwabba Luke-Ang)
  • Apali: “nail to a tree piece put cross-wise, lift up to stand upright (for the crucified person) to die (and in some contexts: “to die and rise again”)” (source: Martha Wade)

In British Sign Language it is signed with a sign that signifies “nails hammered into hands” and “arms stretched out.” (Source: Anna Smith)


“Crucify” or “crucifixion” in British Sign Language (source: Christian BSL, used with permission)

See also the common sign language sign for Jesus.

Following is a painting by Wang Suda 王肅達 (1910-1963):

Housed by Société des Auxiliaires des Missions Collection – Whitworth University
(click image to enlarge)

Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.

Click or tap here to see a short video clip showing how crucifixion was done in biblical times (source: Bible Lands 2012)

See also cross, hang on a tree, and this devotion on YouVersion .

Pilate

The name that is transliterated as “Pilate” in English is translated in Spanish Sign Language (as well as in French Sign Language) with the sign signifying the washing of hands (referring to Matthew 27:24). (Source: John Elwode in The Bible Translator 2008, p. 78ff. )


“Pilate” in Spanish Sign Language, source: Sociedad Bíblica de España

In American Sign Language it is translated with the sign for “government/governor” plus the sign for “P” with a circular movement. The reference to government indicates Pilate’s position of authority in the Roman Empire. (Source: Ruth Anna Spooner, Ron Lawer)


“Pilate” in American Sign Language, source: Deaf Harbor

Learn more on Bible Odyssey: Pontius Pilate .

formal pronoun: Jesus and Pilate

Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.

As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.

Here, Pilate is addressing Jesus with an informal pronoun and Jesus Pilate with the formal, respectful form.

Voinov explains: “Pilate, as governor of Judea, would consider himself superior to Jesus, a carpenter and itinerant teacher, on the power hierarchy. This is especially visible when Pilate reminds Jesus that he is the one who decides whether Jesus lives or dies. An informal pronoun is appropriate in Tuvan to render this attitude. The more difficult question concerns the form Jesus should use in responding to Pilate. On the one hand, it can be argued from passages such as John 18:33-37 and 19:11 that Jesus did not accept Pilate’s authority. There Jesus affirms himself as king and lets Pilate know that Pilate’s authority is subordinate to God. On the other hand, it seems likely that Jesus would show due respect to the authorities, not out of fear for his life, but rather because this constituted a part of the Jewish concept of righteousness. (…) One potential problem with this solution is that readers may think that Jesus is trying to curry the favor of these powerful people in order to save himself. Before making a final decision the Tuvan translators did comprehension testing concerning this point. None of the readers interpreted Jesus’ use of the informal pronoun in this way, but rather said that Jesus was showing respect appropriate to the position of his addressee.”

In Gbaya, where God is always addressed with the second person plural pronoun ɛ́nɛ́, the common way to address superiors, Pilate and Jesus address each other with the less courteous nɛ́. (Source Philip Noss)

In Dutch, Western Frisian, and Afrikaans translations, the formal address is used by both.

complete verse (John 19:10)

Following are a number of back-translations of John 19:10:

  • Uma: “Pilatus also said: ‘Do you (sing.) refuse to answer me? Don’t you (sing.) know, I have the authority to free you (sing.) or to crucify you (sing.)!'” (Source: Uma Back Translation)
  • Yakan: “Pilatus said to him, ‘Why don’t you answer? Do you not know that I have authority to free you? And I also have authority to nail you on the post so that you die.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Pilate said again, ‘Why don’t you talk? Don’t you know that my power is great? I can set you free and I can also command that you be nailed to the cross.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Whereupon Pilato said, ‘You (sing.) don’t answer-me? Don’t you know perhaps that I have authority to release you (sing.) or to have-you (sing.) -nailed to the cross?'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Pilato next said, ‘Why aren’t you answering me? Don’t you know that I have authority, I could make you to be freed or to be nailed to a cross?'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Pilate said to him, ‘So you don’t want to answer when I speak to you. Don’t you know that I have authority to put you on the cross? I also have authority to release you.'” (Source: Tenango Otomi Back Translation)

Translation commentary on John 19:10

Pilate’s question You will not speak to me? may be expressed in some languages as “How is it that you will not speak to me?” or “Why will you not speak to me?” Pilate was evidently surprised that Jesus was unwilling to defend himself.

The word translated authority is the same word translated “right” by Good News Translation in 1.12. Although the word occurs twice in the Greek text, Good News Translation leaves its meaning implicit in its second occurrence: I have authority to set you free and also (the authority) to have you crucified. In languages in which it is difficult to speak succinctly of authority, a paraphrase, such as “the government has made me able to set you free,” may be employed or “the Emperor has caused me to be able to set you free.” However the simplest and most satisfactory equivalent in many languages is “I am able to set you free.” To have you crucified may be expressed as “to cause you to be crucified” or to “cause soldiers to crucify you.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .