The Greek that is translated as “the fruit of the vine” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) with was aus den Trauben gekeltert wurde or “what was pressed from the grapes,” using agricultural terms.
in my Father’s kingdom
The Greek in Matthew 26:29 that is translated as “in my Father’s kingdom” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) with wenn meines Vaters Herrschaft vollendet ist or “when my father’s reign is complete (or: “accomplished”).”
my Father / our Father
The Greek that is translated as “my Father” in English is translated in Matumbi as Tati’ bangu’ or “my fathers.” “Our Father” is translated as “our Fathers” (and likewise “our ancestor” as “our ancestors”). Matumbi uses a majestic plural as an honorific when addressing parents. (Source: Tim Macsaveny)
See also addressing one’s or someone else’s father humbly / respectfully in Japanese (父) and Father (address for God).
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 Nepali translations, Jesus addresses his disciples and other people with the medium honorific pronoun timīlē (तिमीले) or timīlēharū (तिमीलेहरू). His disciples respond with a high honorific pronoun. (Source: Chitra Chhetri in The Bible Translator 2009, p. 73ff. )
In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.
Then he took a cup and a loaf of bread (image)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service. More images can be viewed at rotation.org .
For other images by Annie Vallotton on Translation Insights & Perspectives, see here.
the last supper (icon)
Following is a contemporary Ukrainian Orthodox icon of the last supper by Ulyana Tomkevych.
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 )
drink
In Telugu different verbs for humans drinking (tāgu / తాగు) and animals drinking (cēḍu / చేడు) are required.
kingdom (of God / heaven) (God's finalized creation in the future)
In the German Gute Nachricht (Good News) translation of 1982, this occurrence of the Greek term which is translated in most English versions of “kingdom (of God or heaven)” is translated with a form of “once God finalizes his creation (or “work”) . . . ” (Wenn Gott sein Werk vollendet . . .). For an explanation of the differentiated translation in German as well as translation choices in a number of languages, see Kingdom (of God / heaven).
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