complete verse (Luke 7:21)

Following are a number of back-translations of Luke 7:21:

  • Noongar: “This day, Jesus had healed many people of their sicknesses, skin diseases and evil spirits, and gave sight to many blind people.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “At that time also, Yesus healed many sick people from their diseases, he expelled evil spirits from people who were possessed, and he healed the blind so that they could see.” (Source: Uma Back Translation)
  • Yakan: “They came while Isa was healing many people who had all kinds of sicknesses and were demon possessed. Also many blind people saw again because of him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “On that day there were many people whom Jesus had healed from their sicknesses and diseases. He had driven away from people the demons that had afflicted them and he had made some blind people to see.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Right when they arrived, Jesus was healing many who were sick with all-kinds of sicknesses and he was also causing-many evil-spirits -to-leave and was moreover removing the blindness of many people.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “At that same time, there were many sick ones whom Jesus healed and from whom he drove out the evil spirits who were possessing them. He was really showing grace/mercy to the blind ones in that they could see.” (Source: Tagbanwa Back Translation)

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, 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, 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, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesuo, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, Jisaso, Jisesi, Jisɛ̀, Jisos, Jisọs, Jisɔs, Jisu, Jiszs, Jizọs, Jizɔs, Jizọsi, Jizọsu, Jòso, Jusu, Jweesus, Ketsutsi, Njises, Sesi, Sisa, Sísa, Sisas, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yēēsu, Yehsu, Yëësu, Yeisu, Yeisuw, Yeshu, Yeso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, 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 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 )

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, Japanese prints.

See also this devotion on YouVersion .

Honorary "rare" construct denoting God (“making them visible”)

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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 usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, mieruyō ni shiteo-rare-ru (見えるようにしておられる) or “making them visible” is used.

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

Translation commentary on Luke 7:21

Exegesis:

en ekeinē tē hōra ‘at that time,’ to be understood either in a more general, or, in a more specific sense, as e.g. Phillips, “at that very time”. The latter is preferable because of the aorist tense of etherapeusen and echarisato (see below).

etherapeusen pollous apo nosōn kai mastigōn kai pneumatōn ponērōn ‘he healed many people of diseases and ailments and evil spirits.’ For pneumatōn ponērōn (also 8.2) Luke uses elsewhere pneumata akatharta (cf. e.g. 4.3, 36; 6.8; 9.2; always in Mt. and Mk.), without difference in meaning.

mastix lit. ‘whip,’ ‘lash,’ here in a figurative meaning, ‘torment,’ ‘suffering,’ ‘ailment,’ stronger than the rather general nosos and referring here to diseases that bring much suffering.

tuphlois pollois echarisato blepein ‘on many blind people he bestowed sight,’ lit. ‘seeing.’

charizomai here ‘to bestow,’ ‘to give as a favour,’ ‘to grant’ with infinitive, in v. 42 ‘to remit.’

Translation:

He cured many of diseases and plagues and evil spirits, or, ‘he cured many people who suffered from diseases and plagues and evil spirits, or, were sick and very ill, and demon-possessed.’ For to cure see on “to heal” in 4.3. Diseases and plagues. The stronger term has been rendered “afflictions” (The Four Gospels – a New Translation) ‘suffering’ (Bahasa Indonesia RC), ‘incurable illness’ (Toraja-Sa’dan). Where no two acceptable near-synonyms are available one may say ‘various diseases’ (Malay). Cf. also on 4.40 and references. And evil spirits is still dependent on ‘cured’ but in some languages a more specific verb for casting out, or exorcizing, evil spirits has to be inserted (e.g. in Tae’ 1933); to avoid this Marathi and Batak Toba shift from ‘cure of’ to ‘deliver from,’ which fits the three dependent terms. For evil spirits, i.e. ‘demons’ or ‘unclean spirits,’ and demon possession see 4.33, 35f.

On many that were blind he bestowed sight. Most versions try to bring out that the Greek verb characterizes the healing as a favour or gracious gift, e.g. ‘he gave many blind-men the mercy to see’ (Sranan Tongo), ‘many blind men became seeing through his gracious help’ but where this would result in a too heavy construction or in overtranslating, it may be wiser to say simply, ‘he healed (or, caused-to-see/opened the eyes of) many blind people,’ as done e.g. in Ekari, Toraja-Sa’dan, Bahasa Indonesia RC. For blind see on 4.18.

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 7:21

Paragraph 7:21–23

7:21a

At that very hour: The phrase At that very hour probably indicates that Jesus healed many people before he answered John’s disciples. They saw Jesus heal the people before they returned to John. The term hour refers to a specific time but not to a literal period of sixty minutes. Other ways to translate this are:

at that time (Contemporary English Version, God’s Word)
-or-
at that very time (New International Version, NET Bible, New Living Translation (2004))

healed many people of…evil spirits: Evil spirits controlled many of the people whom Jesus cured. The evil spirits caused many problems for those people, including sicknesses. Jesus forced the evil spirits to stop controlling the people and to leave them. When Jesus made the evil spirits leave, he also cured whatever sickness or problem that the evil spirits had caused.

Here the Greek text says that Jesus healed these people. If it is not natural in your language to speak of people being “healed from evil spirits,” you may use your typical expression for this. Use natural terms in your language to talk about people who are controlled by evil spirits and then become free from them.

many: Jesus was able to heal all of the many people who came to him. Your translation should not imply that Jesus could heal many, but not all, of these sick people.

evil spirits: The Greek phrase that the Berean Standard Bible translates as evil spirits refers to spirits that are evil and can control people’s actions. The phrase evil spirits refers to the same type of spirit as the Greek terms that are often translated as “demons” and “unclean spirits.”

Some ways to translate evil spirits are:

• Use a general term in your language that refers to spirits that are evil and can control people. If there is one word with this meaning, you may not need a separate word like “evil.” For example:

demons

• Use a specific term in your language that refers to a certain type of spirit. This spirit should be able to do what is described in this context. Do not use a term that refers to the spirit of a dead person.

• Use a descriptive phrase. For example:

evil/bad spirits
-or-
unclean spirits

Be sure that an expression like “unclean spirits” does not imply that the spirits are literally dirty.

See demon in the Glossary for more information.

diseases, afflictions: The Greek words that the Berean Standard Bible translates as diseases and afflictions have very similar meanings. The second Greek word emphasizes the suffering of the sick people. Some ways that the second word could be translated in English include:

sicknesses (New International Version)
-or-
ailments (Phillips’ New Testament in Modern English)
-or-
sufferings
-or-
were in pain

In some languages, it is not natural to use two different words to describe these sicknesses and painful health problems. If this is true in your language, you can use one word or phrase. For example:

sicknesses
-or-
various illnesses

7:21b

He gave sight to many who were blind: The phrase gave sight to many who were blind means “made many blind people able to see.” Jesus cured people from blindness.

He gave: The Greek verb that the Berean Standard Bible translates as gave comes from the same root as the word “grace.” It means to kindly give something to someone or to give something as a gift. For example:

gave the gift of sight to many who were blind (New Jerusalem Bible)

In this context this expression is an idiom. Use a natural way in your language to describe causing blind people to be able to see. For example:

healed many who were blind
-or-
kindly gave sight/seeing to many who were blind
-or-
caused many blind people to see

See grace, Meaning 5, in the Glossary for more information.

many who were blind: Jesus was able to cure every blind person who came to him. Your translation should not suggest that Jesus was able to cure many, but not all, of the blind people.

General Comment on 7:21a–b

In some languages one verb such as “healed” can be used with all the problems mentioned in 7:21. If that is true in your language, you may be able to use this verb and mention the problems in a list. For example:

Jesus healed/cured many people who were sick or suffering, who had evil spirits, or who could not see.

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