Matthew Video: A Translator's Comments
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Unpublished
Description
These are comments from a translator about the video of the Gospel of Matthew produced by Visual International. Additional information about the organization is given at the bottom.
Considerations
Following are my comments and suggestions.
Just as with the videos of Acts, these videos are exceptionally well done. In fact they are a superb production and have tremendous potential for impacting the world with the Good News.
1. Once again, I feel that in some cases the producers were tied too much to the printed page without fully making the transition from printed media to the visual media. This is especially true of the quote formulas.
In some cases the quote formulas in the written text may be kept in order to orient the reader as to who is speaking a given set of words-and to whom these words are addressed. For example, it may be desirable to keep the quote formulas in the following passages: 8:22 (the reason for keeping this one is that it shows contrast with the word “But.”) 9:6 8:13,22 12:13 14:28 15:24,28 16:24 19:23,25 21:2,11 22:18 26:1,10,15,25,26,36,40,45,55 (here there is a shift from speaking to one person, Peter, to the crowd), 65 and 27:13.
However, there are many cases where the speaker has already been identified. In these cases it isn’t necessary, or even natural, for the quote formulas to be used in order for the scene/script to be comprehensible. I would recommend deleting the quote formulas in these cases. For example: 2:5 “they replied.” 3:14 “saying.” 3:15 “Jesus replied.” 4:7 “Jesus answered him.” 4:9 “he said.” 4:10 Jesus said to him.” 4:19 “Jesus said.” 8:3 “he said.” 8:6 “he said.” 8:7 “Jesus said to him.” 8:8 “the centurion replied.” 8:20 “Jesus replied.” 8:26 “he replied.” 8:32 “he said to them.” 9:22 “he said.” 9:28 “they replied.” 11:25 “At that time Jesus said.” 12:11 “He said to them.” 12:39 “He answered.” 12:48 “He replied to him.” 13:11 “He replied.” 13:36 “and said.” 13:37 “He answered.” 13:51 “Jesus asked.” 13:51 “they replied.” 13:52 “He said to them.” 13:54 “they asked.” 14:16 “Jesus replied.” 14:17 “they answered.” 14:18 “he said.” 14:26 “they said.” 14:29 “he said.” 14:31 “he said.” 14:33 “saying.” 15:3 “Jesus replied.” 15:13 “He replied.” 15:15 “Peter said.” 15:16 “Jesus asked them.” 15:22 “crying out.” 15:27 “she said.” 15:28 “Then Jesus answered.” 15:33 “His disciples answered.” (the fact that these are Jesus disciples has already been established in verse 32) 15:34 “Jesus asked.” 16:6 “Jesus said to them.” 16:14 “they replied.” 16:15 “he asked.” 16:17 “Jesus replied.” 16:22 “he said.” 17:7 he said.” 17:15 “he said.” 17:17 “Jesus replied.” 17:20 “He replied.” 17:25 “he replied.” 17:26 “Peter answered.” 17:26 “Jesus said to him.” 17:22 “Jesus answered.” 19:4 “he replied.” 19:7 “they asked.” 19:8 “Jesus replied.” 19:17 “Jesus replied.” 19:18 “the man inquired.” 19:18 “Jesus replied.” 19:20 “the young man said.” 19:21 Jesus answered.” 19:27 “Peter answered him.” 19:28 “Jesus said to them.” 20:7 “they answered.” 20:12 “they said.” 20:21 “he asked.” 20:21 “She said.” 20:22 “Jesus said to .them.” 20:22 “they answered.” 20:23 “Jesus said to them.” 20:32 “he asked.” 20:33 “they answered.” 21:13 “he said to them’ 21:16 “they asked him.” 21:16 “replied Jesus.” 21:20 “they asked.” 21:21 “Jesus replied.” 21:23 “they asked.” 21:31 “they answered.” 21:31 “Jesus said to them.” 21:41 “they replied.” 21:42 “Jesus said to them.” 22:16 “they said.” 22:2 1 “they replied.” 22:24 “they said.” 22:29 “Jesus replied.” 22:37 “Jesus replied.” 22:42 “they replied.” 22:43 “He said to them.” 24:4 “Jesus answered.” 25:20 “he said.” 25:2 1 “His master replied.” 25:22 “he said.” 25:23 “His master replied.” 25:24 “he said.” 25:26 “His master replied.” 26:5 “they said.” 26:8 “they asked.” 26:33 “Peter replied.” 26:34 “Jesus answered.” 26:35 “But Peter declared.” 26:50 “Jesus replied.” 26:52 “Jesus said to him.” 26:64 “Jesus replied.” 26:66 “they answered.” 26:68 “and said.” 26:69 “she said.” 26:70 “he said.” 27:4 “they replied.” 27:11 “Jesus replied.” 27:21 “asked the governor.” 27:21 “they answered.” 27:22 “Pilate asked.” 27:23 “asked Pilate.” 27:24 “he said.” 27:29 “they said.” 27:42 “they said.” 27:63 “they said.” 27:65 “Pilate answered.” 28:10 “Then Jesus said to them.” 28:18 “and said.”
2. I think that the scene in 1:21-22 has Joseph overreacting. I doubt that he was so terrified. This is good news, yet Joseph by his actions would seem to convey that this is anything but good news. But, of course, it is staggering. So this would have to be checked out with native RL (Receptor Language) speakers to see how they react to Joseph’s reaction.
3. Signals always constitute a problem between cultures. In 4:21-22, the video has Jesus signaling with his hand for James and John to come and follow him. This comes across clearly in our western culture. However, when this is translated into another language/culture, check to see what this hand signal communicates in the RL culture. Could it be understood as a challenge to come and fight? If so, then the reader of the script will want to add the words “and signaled them to follow him” after the words “Jesus called them.” (Also check to see what the hand signal indicates at the end of the video.)
4. Concerning the child that is running away in 2:16-18. This child is certainly more than two years old. However, there is nothing that can be done about this at this point. Also, in order to graphically depict the idea of a passage-in this case terror, (which this scene depicts so well) some liberties of this kind may be allowed or even necessary.
5. Here we have a possible problem of pronominal reference. (2:19-23) The “he” in 21-23a is identified as Joseph in verse 19. However, the “he” in 23b is not identified and could mistakenly be thought to still be referring to Joseph rather than to Jesus. In this case, the translators may have to make explicit that this is referring to Jesus, e.g. “So was fulfilled concerning the child what was said through the prophets “He will be called a Nazarene.”
6. Starting with 5:1 through 7:29 (also 13:13-15) the producer of the video employs a sophisticated series of scene switching. He has the video switch back and forth between Jesus as he speaks and Matthew as he speaks the words of Jesus - as if they are taking turns. But in actual fact, these are all the words of Jesus. The viewer who is not familiar with this text is going to wonder, “What’s going on here, anyway?” This means that the translator is going to face a real challenge in making this section comprehensible. Perhaps this problem could be solved, to a certain extent, by having Matthew prepare the hearer for what is going on by inserting the words, “And then Jesus went on to say…” or, “And then Jesus also said...” just before the scene shifts from Matthew back to Jesus, or just after the shift is made from Jesus to Matthew. However, if footage is available with Jesus as the speaker of the entire text, this may be better for translation purposes.
Finally, I want to address another kind of shifting, a shifting of speakers at the same scene. As Jesus is speaking his parable, in the video he invites some in the audience to finish what he is saying (13:27-28). (Another very difficult passage of this type is 18:26-35 where Jesus interacts with Peter in this way.) Perhaps this is done in some cultures, but this is very sophisticated. I know this it is supposed to add interest. However, is this really plausible? And of course, the bottom line is: “Will viewers who do not have a knowledge of, or a cultural background with this kind of code switching, be able to comprehend what is going on?”
7. I’m wondering what the viewers will think is going on when Jesus playfully pours water over one of his disciples (6:3). I suppose it intends to convey that Jesus is a fun-loving fellow. However, I don’t think this is very helpful in communicating the message of Matthew, i.e., Jesus is King of the Jews.
8. Here again (6:19-7:27 and 19:12) we have a series of scene shifts where Jesus first speaks and then Matthew speaks the words that Jesus is speaking, and then the scene shifts back to Jesus again. This is effective for an English audience who has been trained to understand this kind of discourse flow. However, for the non-initiated I think there is going to be some trouble in comprehension. (Will the viewer really understand that Matthew is quoting the words of Jesus? Will he comprehend the fact that the text constitutes one coherent, comprehensive discourse? Or will the viewer think that Jesus and Matthew are taking turns with each contributing his own words of wisdom?)
One way to handle this would be to have Matthew clue the hearers in on what is happening, i.e. let the viewer/hearer know that a switch is being made, but that these are still the words of Jesus no matter if it is Jesus or Matthew who is speaking. For example at the end of Matthew’s quote of Jesus words, he could say, “Then Jesus went on to say,” or, ”Then Jesus also said.” Then what follows after that would be Jesus speaking his own words. However, once again, it would be preferable if footage is available with Jesus doing all his own speaking.
9. Unless it is understood that Matthew is quoting Jesus in 7:21, the viewer could think that Matthew is referring to his own father rather than Jesus’ heavenly Father.
10. The text at 8:10-11 states that Jesus addresses this statement to those who are following him. However, the video has Jesus making these statements to the centurion. (This may not be a big deal.)
11. I’m a bit unsure about the disciples laughing at this point (8:27). I don’t find anything in the text to indicate this. However, what they had just experienced really was quite incredible, so it may be fitting to have this included here.
12. In 9:9-10 we have Matthew telling about the calling of Matthew. So he is talking about himself! Therefore it would be more natural if the text (when translated into another language) would read: “As Jesus went on from there, he saw me a rnan named Matthew as I was sitting at the tax collector’s booth. He said to me. “Follow me,” he to1d him, and I Matthew got up and followed him. As Jesus was having dinner at my Matthew’s house, many tax collectors and sinners came.…” Unless a modification of this kind is made, the viewer may be led to think: “Here we have an old man (the narrator), whose name happens to be Matthew, and in this story we have another person, a much younger man, a tax collector, whose name is also Matthew.” And it may not occur to the viewer that this is one and the same person.
13. After 9:34 the scene shows a group of people sleeping. Who are they? The Pharisees? What’s the purpose of showing this? Nothing in the text indicates this. I suppose it is OK for transition.
14. There are a number of places in the video where the producer has Jesus kissing someone. I wonder about this. See 8:26 10:2, 11:26 (here he kisses a woman) 15:28 (here he kisses a woman) 15:37 16:17 20:23 (here he kisses a woman) 20:34 22:46 & 23:1 (here he kisses one of the teachers of the Law. In the context I find this highly improbable) 20:34, 26:49, and 28:10. Of course, the customary way of greeting someone at that time in the Near East was with a kiss. However, the occurrences of Jesus kissing someone in the video, except for 28:10, are not at times of greeting / meeting a person. The video uses these scenes of Jesus kissing someone to convey that he is a person of compassion. But, were kisses (to show compassion) between the opposite sexes practiced publicly at that time? The video would seem to imply this. This may cause a problem in cultures where this is not the case.
15. Somewhat along the same line, in 26:25 the video has Jesus embracing Judas. I will admit that this is a very graphic, poignant, moving scene. But did it really happen that way? We don’t really know. It seems somewhat incredible.
16. It seems odd to have Jesus smiling when he is making a denunciation in 11:21.
17. In 11:21 and 23 Jesus addresses the cities of Korazin, Bethsaida, and Capernaum. When this is translated, check to see if it is natural/possible to speak to a city. If not, then it would be good to translate in such a way to show that Jesus is talking to the people of these cities, e.g., “Woe to you; people of Corazin! Woe to you people of Bethsaida.” “And you people of Capernaum.”
18. When 12:41 and 42 are translated, make sure that the phrases “and now one greater than Jonah is here” and “and now one greater than Solomon is here” communicate the fact that Jesus is speaking about himself. The translators of the RL may have to make this explicit, e.g., “and now here I am among you, one who is greater than Jonah is here” and “and now here I am among you, one who is greater than Solomon.”
This same principle could be followed when Jesus speaks of himself as “the Son of Man,” e.g., “We are going up to Jerusalem, and I, the Son of Man, will be betrayed to the chief priests and the teachers of the law. They will condemn me him to death and will turn me him over to the Gentiles to be mocked and flogged and crucified. On the third day I he will be raised to life.” (20: 18-19)
19. It is somewhat difficult to see how the scenes of 10:8-10 and 10:19-33 fit in with the text that is being quoted.
20. I realize that in the past most Christian films had a Jesus who was very straight-laced. However, I wonder about the scene in 11:2 where they have Jesus as a very rough and tumble person romping and tussling with one of his disciples. It depicts him more like a teenager than the Messiah on a mission. See also the scene at 18:17.
21. By switching in mid-verse from Jesus to Matthew as the speaker and having him complete the speech of Jesus, it will be difficult for the viewer to understand that Jesus is actually the one speaking these final words here (24:2).
22. Is there a reason for a shift of scene to Matthew at 17:1? (He doesn’t say or do anything. here.) Also, why the shift of scene back to Matthew in 24:32-33, 24:45-47, and 27:34?
23. I wonder why the scene shifts to some women here in 23:28? Jesus is not speaking to them, but to the Pharisees.
24. Was it really a Roman soldier who spoke these words? (27:40) I would have expected it to be a Jew.
- By: Dick Hohulin, October 9, 1997 (letter to Malmstrom)
Resource Owner/Copyright Holder
Visual Bible International, Inc. is a global faith-based media company that operates through its subsidiaries, Visual Bible and Visual Bible (Canada), Inc. The subsidiary of Visual Bible is Visual Entertainment, and the subsidiary of Visual Entertainment is Visual Music. The subsidiary of Visual Bible (Canada) is The Book of John, Inc. As of December 31, 2002, neither Visual Entertainment nor Visual Music was engaged in any ongoing business activity. During 2001, the Company was involved in production and development activities associated with the creation of full-length, word-for-word film adaptations the Books of The Bible, Mark, Luke and John. Production has been suspended. However, the Company expects to undertake a significant amount of film activity in Canada.
- Date entered SPARK: September 24, 2007
