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
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 )
For purchasing artworks by Kateryna Shadrina go to IconArt Gallery .
Retrotraducciones en español (haga clic o pulse aquí)
Muy de mañana los líderes de los sacerdotes y los ancianos y los maestros de la ley dialogaron y tomaron una decisión. Ataron las manos de Jesús con una cuerda tras su espalda y lo llevaron ante el gobernador.
Él, Pilato, le preguntó a Jesús: “¿Eres tú el rey de los judíos?” Jesús (respondió): “Tú mismo lo has dicho.”
Los líderes de los sacerdotes hicieron acusaciones contra Jesús y lo criticaron y Pilato otra vez preguntó: “Jesús, ellos (hablan) en contra de ti, ¿no vas a decir nada?”
Jesús guardó silencio, estaba callado, Pilato lo vio preguntandose….
Early in the morning the leaders of the priests and the elders and teachers of the law had a discussion and came to a decision. They tied Jesus’ hands behind his back with a rope and took him before the governor.
He, Pilate, asked Jesus: “Are you the king of the Jews?” Jesus (answered): “You have said it yourself.”
The leaders of the priests made accusations against Jesus and criticized him and Pilate asked again: “Jesus, they (talk) against you, are you not going to say anything?”
Jesus kept silent, he was quiet and Pilate looked at him and wondered…
The chief priests, elders, and scribes were judges, and they deliberated. Early in the morning, when it was light, they made a decision. What was it? They had to bring Jesus to Pilate. That was what they decided among themselves. Pilate was the Roman governor of Judea. They took Jesus, tied his hands, and led him to where Pilate was. The chief priests were gathered there. Jesus stood before them. Pilate asked Jesus:
— Are you the king of the Jews?
Jesus answered:
— You yourself say that I am the king of the Jews.
The chief priests began to get angry. They began to accuse Jesus of crimes. Pilate, after listening, asked Jesus again:
— Why are you silent, why don’t you say anything? Look how many accusations there are against you.
But Jesus said nothing, he simply remained silent. Pilate was very surprised.
This was the beginning of the Passover holiday. According to tradition, every year at this time the people could ask Pilate to release one prisoner. At this time, there was a man named Bar-Abba in prison, as well as accomplices in his crimes. Earlier, Bar-Abba had rebelled against the Romans and committed murder. Therefore, he was put in prison. The people, according to tradition, came and began to ask Pilate to release Bar-Abba. Pilate realized that this was what the high priests had ordered. They had handed Jesus over to trial out of envy. Pilate realized this and said to the people:
— Here is Jesus, who is the king of the Jews, perhaps you want me to release him?
But the high priests began to incite the people to ask specifically for the release of Bar-Abba. Pilate said:
— And Jesus, whom you call the king of the Jews, what do you want me to do with him? And the people began to shout that Jesus should be crucified.
Pilate said:
— What did Jesus do wrong?
But the people began to shout even louder that Jesus must be crucified. And then Pilate ordered that Bar-Abba be released, and that Jesus be beaten with whips and crucified on the cross.
Original Russian back-translation (click or tap here):
Первосвященники, старейшины, а также книжники были судьями, они совещались. Ранним утром, когда рассвело, они приняли решение. Какое это было решение? Нужно привести Иисуса к Пилату. Так они между собой решили. Пилат был римский правитель Иудеи. Они взяли Иисуса, связали ему руки и повел его туда, где был Пилат. Там же собрались первосвященники. Перед ними стоял Иисус. Пилат спросил Иисуса:
— Ты царь иудеев?
Иисус ответил:
— Это ты сам так говоришь, что я царь иудеев.
Первосвященники начали злиться. Начали обвинять Иисуса в преступлениях. Пилат, выслушав, повторно спросил Иисуса:
— Почему ты молчишь, ничего не говоришь? Посмотри, сколько обвинений против тебя.
Но Иисус ничего не говорил, просто молчал. Пилат был очень сильно удивлён.
Это время было началом праздника Пасхи. По традиции, каждый год в это время народ мог попросить у Пилата, чтобы он отпустил одного заключенного. В это время в тюрьме был человек по имени Бар-Абба, а также соучастники в его преступлениях. Ранее Бар-Абба поднял бунт против римлян и совершил убийство. Поэтому его посадили в тюрьму. Народ по традиции пришел и стал просить Пилата, чтобы он отпустил Бар-Аббу. Пилат понял, что так велели первосвященники. Они из зависти отдали Иисуса на суд. Это понял Пилат и сказал народу:
— Вот Иисус, который царь иудейский, может быть, вы хотите, чтобы я его отпустил?
Но первосвященники начали подговаривать народ, чтобы они просили именно отпустить Бар-Аббу. Пилат сказал:
— А Иисус, которого вы называете царем иудеев, что вы хотите, чтобы я с ним сделал? И люди начали кричать, что Иисуса нужно распять. Пилат сказал:
— Что Иисус сделал плохого?
Но народ ещё сильнее начал кричать, что Иисус должен быть распят. И тогда Пилат приказал, чтобы Бар-Аббу отпустили, а Иисуса избили бичами и распяли на кресте.
Following are a number of back-translations of Mark 15:5:
Uma: “But Yesus still did not reply, with the result that Pilatus was indeed amazed.” (Source: Uma Back Translation)
Yakan: “But Isa did no longer answer, therefore Pilatus was very amazed/was wondering very much.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But Jesus answered nothing, and because of this Pilate was greatly amazed.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But Jesus did not answer again (lit. repeat to answer), so Pilato was extremely surprised.” (Source: Kankanaey Back Translation)
Tagbanwa: “But Jesus didn’t reply, that’s why Pilato was amazed.” (Source: Tagbanwa Back Translation)
The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator1993, p. 401ff. ) illustrates this:
“In Matthew’s account of the birth of Jesus Christ, Joseph is told that when Mary gives birth to a son ‘you will name him Jesus, because he will save his people from their sins’ (1:21). This name is a Greek transliteration of the Hebrew name [Yeshua (יֵשׁוּעַ) which is a short form of a name meaning] ‘the Lord [Yahweh] saves.’ The name is very significant and is in itself especially dear to Christians around the world. (…) Unquestionably great importance is attached to the name of Jesus by Christians of all persuasions and backgrounds.”
While Iēsous (pronounced: /i.ɛː.suːs/) is transliterated as “Jesus” (pronounced /ˈdʒiːzəs/) in English (but was translated as “Hælend” [the “healing one”] in Old English — see Swain 2019) it is transliterated and pronounced in a large variety of other ways as well, following the different rules of different languages’ orthographies, writing systems and rules of pronunciation. The following is a (partial) list of forms of Jesus in Latin characters: aYeso, Azezi, Cecoc, Chesús, Chi̍i̍sū, Chisɔsi, Ciisahs, Ciise, Ciisusu, Djesu, Ɛisa, Ƹisa, Eyesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, ꞌGiê‑ꞌsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisus, Hisuw, Ià-sŭ, Iesen, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ié:sos, Ihu, Iisus, Iisussa, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, İsa, I’sa, Isiso, Isõs, Ísu, Isus, Isusa, Iisussa, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesuse, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesuo, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiisusi, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, Jisaso, Jisesi, Jisɛ̀, Jisos, Jisọs, Jisɔs, Jisu, Jiszs, Jizọs, Jizɔs, Jizọsi, Jizọsu, Jòso, Jusu, Jweesus, Ketsutsi, Njises, Sesi, Sisa, Sísa, Sisas, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yēēsu, Yehsu, Yëësu, Yeisu, Yeisuw, Yeshu, Yeso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezwii, Ziizɛ, Zisas, Zîsɛ, Zjezus, Zozi, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, ᒋᓴᔅ, Հիսուս, ᏥᏌ, ኢየሱስ, ያሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, ພຣະເຢຊູ, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ພຣະເຢຊູ, ယေရှု, ઇસુ, जेजू, येसु, เยซู, យេស៊ូ, ᱡᱤᱥᱩ, ယေသှု, యేసు, ᤕᤧᤛᤢ᤺ᤴ, އީސާގެފާނު, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, ଜୀସୁ, يَسُوعَ,ㄧㄝㄙㄨ, YE-SU, ꓬꓰ꓿ꓢꓴ, 𖽃𖽡𖾐𖼺𖽹𖾏𖼽𖽔𖾏, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your device does not have the correct fonts installed).
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In some languages the different confessions have selected different transliterations, such as in Belarusian with Isus (Ісус) by the Orthodox and Protestant churches and Yezus (Езус) by the Catholic church, Bulgarian with Iisus (Иисус) by the Orthodox and Isus (Исус) by the Protestant church, Japanese with Iesu (イエス) (Protestant and Catholic) and Iisusu (イイスス) (Orthodox), or Lingala with Yesu (Protestant) or Yezu (Catholic). These differences have come to the forefront especially during the work on interconfessional translations such as one in Lingala where “many hours were spent on a single letter difference” (source: Ellington, p. 401).
In Literary and Mandarin Chinese where transliterations of proper names between the Catholic and Protestant versions typically differ vastly, the Chinese name of Jesus (Yēsū 耶稣) remarkably was never brought into question between and by those two confessions, likely due to its ingenious choice. (Click or tap here to see more).
The proper name of God in the Old Testament, Yahweh (YHWH), is rendered in most Chinese Bible translations as Yēhéhuá 耶和華 — Jehovah. According to Chinese naming conventions, Yēhéhuá could be interpreted as Yē Héhuá, in which Yē would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, Yē 耶 would be the family name of Jesus and Sū 稣 would be his given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, Jehovah, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church (see Wright 1953, p. 298).
Moreover, the “given name” of Sū 稣 carries the meaning ‘to revive, to rise again’ and seems to point to the resurrected Jesus. (Source: J. Zetzsche in Malek 2002, p. 141ff., see also tetragrammaton (YHWH))
There are different ways that Bible translators have chosen historically and today in how to translate the name of Jesus in predominantly Muslim areas: with a form of the Arabic Isa (عيسى) (which is used for “Jesus” in the Qur’an), the Greek Iēsous, or, like major 20th century Bible translations into Standard Arabic, the Aramaic Yēšūaʿ: Yasua (يَسُوعَ). (Click or tap here to see more.)
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Some languages have additional “TAZI” editions (TAZI stands for “Tawrat, Anbiya, Zabur, and Injil” the “Torah, Prophets, Psalms and Gospel”) of the New Testament that are geared towards Muslim readers where there is also a translation in the same language for non-Muslims. In those editions, Isa is typically used as well (for example, the Khmer TAZI edition uses Isa (អ៊ីសា) rather than the commonly used Yesaou (យេស៊ូ), the Thai edition uses Isa (อีซา) rather than Yesu (เยซู), the Chinese edition uses Ěrsā (尔撒) vs. Yēsū (耶稣), and the English edition also has Isa rather than Jesus.)
In German the name Jesus (pronounced: /ˈjeːzʊs/) is distinguished by its grammatical forms. Into the 20th century the grammatical rules prescribed a unique Greek-Latin declination: Jesus (nominative), Jesu (genitive, dative, vocative), Jesum (accusative), from which today only the genitive case “Jesu” is still in active use. Likewise, in Seediq (Taroko), the morphological treatment of “Jesus” also occupies a special category by not falling under the normal rule of experiencing a vowel reduction when the object-specific suffix an is added “since it was felt that the readers might resent that the name has been changed that drastically.” (Compare Msian for “Moses” (Mosi) as an object, but Yisuan for “Jesus” (Yisu).) (Source: Covell 1998. p. 249)
In Lamba the name ŵaYesu consists of a transliteration Yesu and the prefix ŵa, a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one Jesus, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff. )
In virtually all sign languages, “Jesus” is signed with the middle finger of each hand pointing to the palm (or wrist) of the other in succession (signing the nails of the cross). In the context of Bible translation this has been pointed out as theologically problematic since the “semantic connections of the original name Jesus do point towards ‘salvation,’ they do not naturally lead to crucifixion.” (Source: Phil King in Journal of Translation 1 (2020), p. 33ff.)
Following is the oldest remaining Ethiopian Orthodox icon of Jesus from the 14th or possibly 13th century (found in the Church of the Saviour of the World in Gurji, Ethiopia). As in many Orthodox icons, Jesus’ right hand forms the Greek letters I-C-X-C for IHCOYCXPICTOC or “Jesus Christ.” Another interpretation of the right hand is that it shows three fingers pointing to the Trinity, while the two other fingers point to Jesus’ two natures.
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 style of the following drawing of Jesus by Annie Vallotton is described by the artist as this: “By using few lines the readers fill in the outlines with their imagination and freedom. That is when the drawings begin to communicate.” (see here )
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
Click or tap here to see the rest of this insight.
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 usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, s-are-ru (される) or “do/reckon” is used.
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®).
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