Jesus

The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator 1993, 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, Jetsóó, 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):

  • Indo-Iranian languages: Persian, Dari, Central Pashto, Southern Pashto all use Eysa (عيسی or عيسىٰ for Southern Pashto), Sindhi uses Eysey (عيسيٰ), Southern Balochi Issa (ایسّا), Central Kurdish (Sorani) and Northern Kurdish (Kurmanji) use Îsa (عیسای and Иса respectively), Turkmen has Isa, and Tajik Isoi (Исои — compare Iso/Исо in the Tajik Qur’an)
  • Turkic languages: Turkish uses İsa, Kazakh, Kumyk, Nogai, Crimean Tatar all have Isa (Иса), Kirghiz has Iysa (Ыйса), Uzbek has Iso (Исо — compare Iiso/Ийсо in the Uzbek Qur’an), Bashkir uses Aaisa (Ғайса), North Azerbaijani İsa, Uighur uses Eysa (ئەيسا), and Kara-Kalpak İysa (Ийса)
  • Caucasian languages: Bezhta and Lezghian use Isa (Иса), Avaric has Aisa (ГІиса), and Chechen Iza (Иза)
  • Various African languages: Somali, a Cushitic language, has Ciise, Kabyle has Ɛisa and Tahaggart Tamahaq has Yeswa (both Berber languages), the Saharan languages Central Kanuri, Manga Kanuri have Isa, the Atlantic-Congo languages Dagbani, Mampruli, and Bimoba use Yisa, and the Chadian Arabic Bible has Isa (عِيسَى)
  • 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.)


“Jesus” in German Sign Language (source )

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 IHCOYC XPICTOC 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.

source (c) Jacques Mercier and Alain Mathieu

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.

Other visual representation of Jesus in TIPs include several non-Western styles of art: traditional Korean art, traditional Chinese art, modern Chinese abstract art, northern and central Thailand’s popular art, Indian Hamzanama style, traditional Vietnamese art, or Japanese prints.

See also this devotion on YouVersion .

Translation commentary on John 20:31

These may refer either to the miracles of verse 30 or, more generally, to everything included in the Gospel (“these things”).

That you may believe translates an aorist subjunctive in Greek, but some manuscripts have a present subjunctive; hence Good News Translation alternative rendering “continue to believe.” The use of the aorist tense here suggests that John’s Gospel was written to non-Christians with the hope that they might come to believe that Jesus is the Messiah, the Son of God. The present tense suggests that the author’s intention was to strengthen the faith of those who were already believers. The choice between the Greek readings is difficult, but the UBS Committee on the Greek text favours the aorist, though rating its choice a “C” decision, indicating a considerable degree of doubt as to whether this or the alternative reading is to be preferred.

The word Messiah is literally “Christ.” On the meaning of this term see comments at 1.20.

The passive expression these have been written may in this context be made active: “I have written these.” The use of the first person singular does not in any way presume to identify the author of the book.

The first reference to Jesus as the Son of God is in 1.34 (compare 1.18). In this context one may translate that Jesus is the Messiah, the Son of God as “that Jesus is the one whom God has specially chosen, the one who is his Son” or “that Jesus is God’s Son, the one whom God has specially chosen.”

Through your faith in him you may have life is literally “that believing you may have life in his name.” Good News Translation has transformed the particle “believing” into a prepositional phrase (through your faith) and understood the “name” to stand for the person: “in his name” = in him. On the translation of “in his name” see 14.13.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

SIL Translator’s Notes on John 20:31

20:31a

But: The Greek conjunction that the Berean Standard Bible translates as But here introduces a contrast. The contrast is between the many signs that the author did not record and the ones that he did record. He recorded certain signs so people would believe in Jesus.

these are written: This is a passive clause. There are at least two ways to translate it:

• Use a passive verb. For example:

But these have been written (Good News Translation)

• Use an active verb. You can use a first person pronoun for the subject. For example:

But I have written these things

these: This pronoun refers to the signs or miracles that John did write about in the Gospel of John. These include the miracles that Jesus did, but also (perhaps especially) his resurrection. The Greek text emphasizes this pronoun. For example:

these miracles (God’s Word)
-or-
But these however, they have been written (Kankanaey Back Translation)

so that: The Greek word that the Berean Standard Bible translates as so that introduces a purpose. The purpose explains why the author John included certain signs in his gospel. Introduce this purpose in a way that is natural in your language.

you may believe: This clause tells the purpose for John including the signs that he wrote about. He wanted them to believe something. The Greek word that the Berean Standard Bible translates as you may believe probably refers to beginning to believe something. (Some translations indicate this by using the English phrase “come to believe,” which means “begin to believe.”) Some of John’s readers did not believe that Jesus was the Messiah or the Son of God. John wanted them to begin believing this. However, most important English translations just say something like you may believe. For example:

you will believe (God’s Word)

you: This pronoun is plural and refers to all the readers or listeners of this book.

20:31b

that Jesus is the Christ, the Son of God: This clause indicates that the author wanted his readers to believe that Jesus was the Messiah. The Messiah was the one that God had promised to send to save his people. He was the one they could truly call both Christ and the Son of God. These titles accurately indicated who Jesus was, his true identity.

Through all the history of the Jewish people, God had promised to send one who would save them, their Messiah. Now that promised Savior had come. He showed that he was that promised Savior, the Messiah, by rising from the dead. The people of God could believe that Jesus was the Christ and the Son of God. They could believe that because the signs that he gave showed that this was who he truly was.

The expression that the Berean Standard Bible translates as the Christ, the Son of God, indicates that here the Son of God is a title for the Messiah. However, the expression the Son of God is also much more than a title for the Messiah. John wanted his readers to believe that Jesus was the Christ. Much more than that, he wanted them to believe that Jesus shared God’s very nature as his Son. See 11:27, where Martha also called Jesus the Christ and the Son of God.

the Christ: The Greek phrase that the Berean Standard Bible translates literally as the Christ is the Greek translation of the Hebrew word “Messiah,” which means “anointed one.” In Old Testament times, kings and priests were anointed with oil, meaning that a religious leader poured oil on their heads. This showed that God had chosen and appointed them as leaders. See how you translated the Christ in 1:20b and 1:41b and see the notes there. In some languages it may be natural to use the Hebrew form. For example:

the Messiah (New Revised Standard Version)

the Son of God: This phrase is a title for Jesus. This title indicates that Jesus has the same nature and character as God. It also indicates that the relationship between God the Father and Jesus, his Son, is similar in some way to the relationship between human fathers and sons. God the Father does not have a physical body. He did not have a sexual relationship that resulted in Mary becoming pregnant and giving birth to Jesus.

See how you translated the phrase the Son of God in 1:34, and see the note there.

General Comment on 20:30b–20:31a

Here there is a contrast between the miracles that the author recorded and those that he did not record. It is good to make that contrast clear in your translation. For example:

Those miracles…these miracles… (God’s Word)

20:31c

and that by believing you may have life in His name: This clause indicates John’s second purpose in recording the miracles in his gospel. He wanted people who read them to receive true life as they believed in Jesus. Here are other ways to translate this clause:

and that believing this you may have life through his name (New Jerusalem Bible)
-or-
Then, by believing, you may have life through his name. (New Century Version)

and that: The word that means “in order that” or “so that.” Here it introduces the second reason that John recorded Jesus’ miracle signs in his gospel.

by believing: The Greek word that the Berean Standard Bible translates as by believing is the participle “believing.” It refers to believing that Jesus is the Messiah and the Son of God. That should result in trusting in Jesus. Connect the word believing to the word “believe” in 20:31a by using a form of the same word if possible. In some languages you may need to add an object. For example:

believing this (New Jerusalem Bible)
-or-
as you believe this/him

you may have life: The word life here refers to real life, life with God. See 1:4, 5:21, 24–26, 39, 40, 6:33–35. In some languages it may be natural to a verb instead of the noun life. For example:

you may truly live

you: This pronoun is plural and refers to all of the readers and listeners of this book.

life: This word refers to the new spiritual life that God gives us when we believe in Jesus. It is the same life as “eternal life” in 3:15. See the note there. Here are other ways to translate this word:

true life (Contemporary English Version)
-or-
the new life (Otomi Back Translation)

in His name: This phrase indicates that it is in Jesus himself that we receive life. At that time, the word name represented the whole person, his character, nature, and authority. Here are other ways to translate this phrase:

through his name (New Century Version)
-or-
in him (Good News Translation)
-or-
because you are united with him

There are two ways to understand what the phrase in His name connects with:

(1) It connects with “you may have life.” It means that the life is in Jesus’ name. For example:

Then, by believing, you may have life through his name. (New Century Version)

(Berean Standard Bible, New International Version, New Revised Standard Version. Revised Standard Version, English Standard Version, King James Version, New Century Version, New American Standard Bible, NET Bible, New Jerusalem Bible, Revised English Bible)

(2) It connects with “believing.” It means that by believing in Jesus’ name that they will have life. For example:

and so that you will have life by believing in him (God’s Word)

(New Living Translation (2004), God’s Word, Contemporary English Version, Good News Translation)

It is recommended that you follow interpretation (1). It is followed by most important English translations and also has the support of many commentaries. It is true that believing in Jesus’ name gives life, but that is probably not what John is saying here.

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