prison

The Greek that is translated in English as “prison” is translated in Dehu as moapokamo or “house for tying up people” (source: Maurice Leenhardt in The Bible Translator 1951, p. 97ff. ) and in Nyongar as maya-maya dedinyang or “house shut” (source: Warda-Kwabba Luke-Ang).

complete verse (Matthew 25:36)

Following are a number of back-translations of Matthew 25:36:

  • Uma: “I didn’t have any clothes, you gave me clothes. I was sick, you paid me a visit. I was in prison, you visited me.'” (Source: Uma Back Translation)
  • Yakan: “I didn’t have any clothes and you clothed me, I was sick and you cared for me, I was in prison and you visited me.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “When I had no clothing, you gave me some. When I was sick, you took care of me. When I was in prison, you visited me.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I also had no clothes and you clothed me. I was moreover sick and you took-care-of-me, and when I was in-prison you visited-me in order to help-me.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, when I had no clothes, you clothed me. You checked up on me when I was sick. When I was imprisoned, you came to me.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “When I didn’t have clothing to wear, you gave me clothes to wear. When I was sick you went to visit me. When I was in jail, you went to see me,’ he will say.” (Source: Tenango Otomi Back Translation)

formal pronoun: Jesus addressing his disciples and common people

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, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.

In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.