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 .
Following are a number of back-translations of Matthew 27:13:
Uma: “That’s why Pilatus said to Yesus: ‘Don’t you (sing.) hear all that they are charging you (sing.) with?'” (Source: Uma Back Translation)
Yakan: “Pilatus said to him, ‘Do you not hear all that they accuse you of?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Therefore Pilate asked him saying, ‘Why is it that you don’t answer all these accusations of theirs about you?'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So then Pilato said, ‘Don’t you (sing.) hear the many-things they are accusing you (sing.) of?'” (Source: Kankanaey Back Translation)
Tagbanwa: “That’s why Pilato said to him, ‘Don’t you hear these things which they are accusing you of, that you aren’t answering?'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Pilate said to Jesus: ‘Don’t you hear all these words of accusation?'” (Source: Tenango Otomi Back Translation)
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 Translator2002, 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)
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®).
Do you not hear how many things they testify against you? is a significantly different question than that of “Have you no answer to make?” (Mark 15.4). By reframing the question Matthew intentionally portrays Jesus as one who lives in a world where human accusations do not matter. Good News Translation effectively eliminates the awkward and unusual Do you not…? question form by replacing it with “Don’t you hear…?”
In translation it may be preferable to reverse the order of the two clauses: “They are accusing you of many evil things. Don’t you hear what they are saying?”
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 .
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