28Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
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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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
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, iw-are-ru (言われる) or “say” is used.
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, Boiyesuq, 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, Īhu, 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, Jesesi, Jeshu, Jeso, Jesoe, Jesosa, Jesoshi, Jesosi, 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, ọYẹsọ, Sesi, Sisa, Sísa, Sisas, Sises, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, yasuɛ, Yasuuⓐ, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yehsu, Yëësu, Yeiqsul, Yeisu, Yeisuw, Yeshu, Yē shú, Yeso, Yéso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yěsù, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezuz, 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 following is the so-called “Wales Window for Alabama.” It is a stained-glass window by the artist John Petts from Carmarthenshire, Wales, created in response to the 16th Street Baptist Church bombing which took place in 1963:
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 )
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 ; see also We All are One in Christ)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
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®).
Truly, I say to you is repeated word for word from verse 23; see also the related form “Again I tell you” of verse 24.
New world (so also Moffatt, An American Translation, Phillips) translates a Greek noun which appears as “New Age” in Good News Translation and New American Bible. This noun literally means “rebirth” or “regeneration,” and elsewhere in the New Testament it is used only in Titus 3.5. The Jewish historian Josephus employs it of the renewal of the land of Israel after a period of hardship, while the Jewish philosopher Philo uses it to describe the renewal of the earth following the flood. Jerusalem Bible translates “when all is made new,” Traduction œcuménique de la Bible “at the time of the renewal of all things,” and New International Version “the renewal of all things.” Barclay and Luther 1984 have “at the rebirth of the world.” However, as one scholar notes, in the context of Matthew’s Gospel it is “hardly likely that it includes a conscious reference to a new creation.” Many translators have wanted to show that new world refers somehow to a coming Messianic Age, and have said “the new world that is to come” or “the new world God will establish.”
Son of man: see comment at 8.20.
Glorious throne (so also Good News Translation, New International Version, An American Translation) is more literally “throne of his glory” (Moffatt; New Jerusalem Bible “his throne of glory”). But this is a Hebrew idiom in which “of glory” is the equivalent of an adjective used to modify “throne,” thus providing the basis for glorious throne. Legitimate also is “his throne in heavenly splendour” (New English Bible), which does not necessarily locate the throne in heaven but rather qualifies it as possessing splendor (or “glory”) of a heavenly origin or nature. In fact, if judging is here equated with “rule,” then Matthew definitely conceives of the place of judgment as being on earth (Jerusalem Bible‘s footnote explains it to have “the biblical sense of ‘govern’ ”).
Not all cultures will be familiar with throne. Some translators have said “king seat” or an equivalent, but another possibility is to recognize that the term is being used here as a symbol of reigning or ruling. An expression such as “sit on his glorious seat to rule,” or simply “establish his glorious rule,” will show this.
Notice how Good News Translation has restructured this verse slightly. A similar rendering is “When the Son of Man establishes his glorious reign in the future new world.”
You who have followed me: Good News Translation alters the verb construction to a noun construction, simultaneously shifting the numeral twelve from a position before thrones (on twelve thrones) to become a modifier of “followers” (“you twelve followers of mine”).
Will … sit on twelve thrones means that each of the twelve followers will sit on a separate throne. As suggested above, judging may best be taken in the sense of “govern” (Jerusalem Bible footnote) or “rule” (Good News Translation), similar to the manner in which the noun “judge” is used in the Old Testament of one who was “ruler” of a tribe or a group of tribes.
Translators can treat thrones as they did throne above; for example, “You twelve men who are my followers will become rulers also and rule the twelve tribes of Israel.”
The fact that the twelve tribes had been dispersed and integrated into other nations over the centuries, and that the Jews hoped for their reestablishment, cannot be rendered in the text. Therefore the twelve tribes of Israel is usually translated literally, and the historical information about them may be placed in a footnote. But translators can also say “the twelve tribes founded by our ancestor Israel.”
It is possible that the twelve tribes of Israel is used here of the New Israel (that is, the church), but this is an identity which cannot be made in the translation itself. In any case, the literal meaning is the more natural one, and there is no reason to depart from this interpretation.
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
Truly I tell you: This same expression occurs in 19:23a. You should translate it here as you did there. For example:
I assure you that
-or-
Listen to this:
-or-
Let me tell you this:
19:28b
in the renewal of all things: The Greek word that the Berean Standard Bible translates as the renewal of all things is more literally “rebirth.” It refers to the age to come (see 12:32) when God makes the world new again.
Here are some other ways to translate this phrase:
In the age when all things are renewed (NET Bible)
-or-
in the world to come (God’s Word)
-or-
in the New Age (Good News Translation)
-or-
when ⌊God⌋ makes the world/earth new again
19:28c
the Son of Man: Jesus used the phrase the Son of Man to refer to himself. In some languages, it may be necessary to add the pronoun “I” to show that Jesus was referring to himself. For example:
⌊I,⌋ the Son of Man
In Matthew, this phrase first occurs in 8:20b. See the Note there for more information on translating it.
sits on His glorious throne: The Greek phrase that the Berean Standard Bible translates as His glorious throne is more literally “throne of his glory” (as in the New Revised Standard Version). This phrase does not only mean that the throne itself is glorious. It means that the person (Jesus) who sits on the throne is glorious. When Jesus sits on this throne, it shows that he has power and authority.
Also, Jesus will sit on this throne to rule. He will not sit on this throne because he needs to rest. In some languages, it may be necessary to make this explicit.
Here are some other ways to translate this phrase:
will sit on his great throne (New Century Version)
-or-
will sit on his chief chair in glory/greatness ⌊to rule⌋
-or-
will sit with his authority/power on his chair/stool ⌊to rule⌋
In some languages, there may be a special verb that describes a chief sitting to rule. It may not be necessary to also translate the word throne. For example:
will sit in/with power to rule
glorious: The Greek word that the Berean Standard Bible translates as glorious is more literally “of glory.” Here it refers to the greatness and power of the person who sits on the throne.
throne: A throne is a special chair on which a king sits. He sits on this chair to judge and rule and show that he has authority.
Here are some other ways to translate this word:
king’s chair
-or-
chief’s stool
19:28d
you who have followed Me: This clause refers to the twelve disciples whom Jesus chose.
Here is another way to translate it:
you, my followers (God’s Word)
-or-
you twelve followers of mine (Good News Translation)
-or-
you, my disciples
will also sit on twelve thrones: The word thrones here is the same as in 19:28c. Translate it here in the same way.
19:28e
judging: There are two ways to interpret the Greek word that the Berean Standard Bible translates as judging:
(1) It refers to governing/ruling. According to this interpretation, it refers to using authority over a period of time. It is similar to Moses judging/ruling the people of Israel for forty years. For example:
to rule (Good News Translation)
(2) It refers to deciding whether people are guilty or innocent, and deciding how the guilty people must be punished. According to this interpretation, it refers to a single event on judgment day. The disciples will judge Israel. They will condemn some of the people of Israel for rejecting Christ.
If you can translate this word with a term that includes both interpretations, you should do that. If you must make a choice, it is recommended that you follow interpretation (1). Jesus promised his disciples a reward for abandoning everything to follow him. That reward is that they will reign with him.
Here are some other ways to translate this word:
rule/reign
-or-
govern
the twelve tribes of Israel: The word tribes refers to “clans.” The twelve clans started from the twelve sons of Israel who founded the nation of Israel.
Here the word tribes does not refer to distinct ethnic groups who spoke different languages and had different customs.
Here are some other ways to translate this phrase:
the twelve clans of Israel
-or-
the people who descended from the twelve sons of Israel
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