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 .

3rd person pronoun with high register (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used. In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.”

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also third person pronoun with exalted register.

Translation commentary on Luke 24:19 – 24:20

Exegesis:

poia (with genomena ‘the things that happened’ understood) ‘what kind of thing?’ or simply ‘what?’ The latter is preferable.

ta peri Iēsou tou Nazarēnou ‘the things about Jesus of Nazareth.’ This general phrase is elaborated by (1) the relative clause hos egeneto ‘who was…,’ and (2) the indirect question hopōs te paredōkan, etc., ‘and how handed him over….’ It is also possible to understand both ta peri Iēsou tou Nazarēnou and hopōs te paredōkan, etc., as object of egnōs in v. 18, but this is less probable.

hos egeneto anēr prophētēs ‘who was a man, a prophet,’ i.e. ‘who was a prophet.’

dunatos en ergō kai logō ‘powerful in deed and word,’ in apposition to prophētēs. en ergō refers to miracles and healings, logō to teaching and preaching. For ergon cf. on 11.48.

enantion tou theou kai pantos tou laou ‘in the judgment of God and of all the people,’ cf. on 1.6. The phrase means that God confirmed Jesus’ power in word and deed by its outcome and that all the people recognized it as such.

(V. 20) hopōs te paredōkan auton … eis krima thanatou ‘how (they) handed him over to a sentence of death,’ i.e. ‘to be sentenced to death.’ hopōs refer to the facts related in the clause rather than to their mode.

hoi archiereis kai hoi archontes hēmōn ‘our chief priests and rulers,’ cf. on 9.22 (hoi archiereis) and on 23.13 (archōn).

kai estaurōsan auton ‘and (how) they had him crucified,’ still dependent on hopōs.

Translation:

Concerning Jesus, or, ‘the things concerning (or, about, or, that happened to) Jesus’; if the preceding question has been rendered ‘what?’ (see Exegesis) another antecedent may be preferable, e.g. ‘what happened to Jesus,’ “all this about Jesus” (New English Bible). The two subsequent subordinate clauses may better become co-ordinate sentences, e.g. ‘he (or, this man/this Jesus) was a prophet, …, but our chief priests … crucified him’ (cf. Kilega).

Mighty in deed and word, or, ‘mighty in what he did and said’; or changing the phrase structure, ‘Whose (or as a new sentence, his) deeds and words were mighty/strong’ (cf. Balinese, Ekari), ‘who/he acted and spoke powerfully,’ ‘who/he performed mighty deeds and spoke powerful words.’

(V. 20) Our chief priests and rulers. The pronoun has exclusive force, presumably. For chief priests see on “high-priesthood” in 3.2, for rulers see on 23.13.

Delivered him up, see on 20.20. If idiom requires a reference to the other participant(s), one may add ‘to Pilate,’ or, ‘to the Roman authorities.’

To be condemned to death, or, ‘to receive the death sentence,’ ‘in order that Pilate/the Roman authorities (or, a pronominal reference, if these persons have been mentioned already in the preceding clause) would sentence him to death, or, to be killed.’

And crucified him, or, ‘and had him (or, caused him to be) crucified’ (see Exegesis). If an active construction is obligatory a difficulty may arise in that Pilate or the authorities in their turn are also initiators. This may result in ‘and caused him/them to order the soldiers to crucify him.’ As a rule a rendering that is less explicit as to participants will be possible, e.g. ‘and (so) caused him to die on the cross.’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

SIL Translator’s Notes on Luke 24:19

Paragraph 24:19–24

24:19a

What things?: The Greek word that the Berean Standard Bible translates as What things? is a plural form of the question word “What?” Jesus used the question to ask Cleopas which events he was referring to in 24:18. In some languages it is necessary to make this question more explicit. For example:

What things ⌊have happened⌋?
-or-
Which events ⌊are you(plur) talking about⌋?

In other languages, a short question is natural, but a different word or phrase may be used. For example:

Which?
-or-
What happened? (God’s Word)

Translate the question in a natural way in your language.

He asked: The Greek phrase that the Berean Standard Bible translates as He asked is literally “and he said to them.” It begins this verse. Translate it in a natural way and place it where it is natural in your language.

24:19b

The events involving Jesus of Nazareth: The Greek phrase that the Berean Standard Bible translates as The events involving Jesus of Nazareth is more literally “the things about Jesus of Nazareth.” In some languages it may be natural to translate this answer as a complete sentence. For example:

⌊We
(dual/excl) are talking⌋ about the things/events ⌊that happened to⌋ Jesus from Nazareth.

Jesus of Nazareth: The phrase Jesus of Nazareth means “Jesus who is from the town of Nazareth.” The phrase of Nazareth (literally “the Nazarene”) distinguished him from other men who were also named Jesus. He was the man named Jesus who was from Nazareth. The phrase Jesus of Nazareth also occurred in 18:37. You should translate it in a similar way here.

they answered: The Greek phrase that the Berean Standard Bible translates as they answered is literally, “and they said to him.” It occurs at the beginning of 24:19b. Place it where it is natural in your language.

This phrase introduces what the two disciples said in 24:19c–24. It does not imply that both disciples spoke at the same time in unison. It probably implies that each disciple said some of the statements. It also implies that the two disciples agreed in what they told Jesus. Use a phrase that implies this in your language.

24:19c

This man was a prophet, powerful in speech and action: This statement implies that Jesus was powerful in speech and action because he was a prophet from God. God gave him authority to speak for him and to do things by his power. The things that Jesus said and did affected people powerfully. For example, he healed sick people, made blind people see, calmed a storm, and raised a child from death. He commanded demons to leave people and the demons obeyed. He spoke with such wisdom that none of his enemies was able to prove him wrong.

Some ways to translate this statement are:

By what he did and said he showed that he was a powerful prophet (Contemporary English Version)
-or-
He was a prophet of God…He had great power to teach and he had great power also to do miracles.
-or-

⌊God sent⌋ him as a prophet. He used the authority God gave him to do powerful ⌊good⌋ works and speak ⌊God’s⌋ message/words

a prophet: A prophet is a man who speaks on behalf of God. He tells people what God reveals to him. The disciples implied that Jesus was a prophet like the prophets in the Old Testament. Some other ways to translate prophet in this context are:

a spokesman for God
-or-
God’s message-speaker
-or-
a person who spoke with God’s authority

The word prophet also occurred in 20:6, where it referred to John the Baptist. See how you translated it there. For more information, see prophet in the Glossary.

speech and action: In Greek this phrase is literally “deed and word.” Use the order that is natural in your language.

24:19d

before God and all the people: The Greek phrase that the Berean Standard Bible translates as before God and all the people means “in the opinion of God and all the people.” In this verse it indicates that God and all the people believed that Jesus was a prophet who was powerful in his deeds and words. Other ways to translate this phrase are:

in the estimation/opinion of God and all the people
-or-
from God’s viewpoint and the viewpoint of the people

In some languages it may be more natural to translate this meaning with a clause or verb phrase. This clause may be either active or passive. For example:

who pleased God and all the people (Contemporary English Version)
-or-
who was approved/respected by God and all the people

In some languages it may necessary to use one phrase to describe God’s viewpoint and a different phrase to describe the viewpoint of the people. For example:

God approved him, and the people respected/accepted him.

In some languages it may be necessary to change the order of 24:19c and 24:19d. See the General Comment on 24:19c–d for an example.

before…all the people: The phrase all the people refers here to the Jewish people. The disciples used it to indicate that many Jewish people thought that Jesus was a mighty prophet. The disciples did not mean that literally all the Jewish people thought that. The statement refers to the people in general. It indicates that many of the Jewish people admitted that Jesus had great authority. Another way to translate this is:

in the judgment/minds of the people

General Comment on 24:19c–d

In some languages it may be necessary to reverse the order of 24:19c and 24:19d. For example:

19dBoth God and people esteemed him 19cas a prophet powerful in both deed and word.
-or-

19dconsidered by God and by all the people 19cto be powerful in everything he said and did. (Good News Translation)

Notice that the first example uses an active verb, and the second example uses a passive verb.

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