The Greek that is translated into English as “(this) generation” is translated as “the people now” into Chol, “those who are in space now” into Tzeltal or “you people” into Tlahuitoltepec Mixe. (Source: Bratcher / Nida; Mixe: Robert Bascom)
Generic terms for the Greek that is translated as “generation” include “(people of one) layer” (Ekari, Toraja-Sa’dan, Batak Toba), or “one storey of growing” (Highland Totonac, using a term also denoting a storey or floor of a building). (Source: Reiling / Swellengrebel)
Following are a number of back-translations of Luke 9:41:
Nyongar: “Jesus said, ‘All of you people are wrong and faithless! How long must I stay with you? How long must I see your ways?’ Then Jesus said to the man, ‘Bring your son to me.'” (Source: Warda-Kwabba Luke-Ang)
Uma: “Yesus said: ‘No kidding, you! You still continually do not believe! You still continually reject, rejecting the will of God! How much longer do you think I will be with you, how much longer will I put-up-with/endure the weakness of your faith! Bring your (sing.) child here!'” (Source: Uma Back Translation)
Yakan: “Isa said to the people, ‘You, the people of now, your thinking is really at fault. You have really no trust in God. Until/up to when do I have to be here with you? Until/up to when do I have to endure your customs till you believe?’ Then he said to the father of the child, ‘Bring your child here.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then Jesus said, ‘As for you people today, how great are the things you are mistaken about. You don’t really have any belief in God. I guess it will be a long time that I will have to be with you. I guess it will be a long time that I have to put up with you, and finally you will believe. Bring your child here to me.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Oh confound (expression of exasperation) you-people who don’t believe and who are stubbornly-wicked (lit. can’t be spoken-to)!’ Jesus said in reply. ‘It certainly seems as if my-remaining-with you has-been-extremely-long! How much longer must I put up with you (lit. how repeatedly-much yet is my endurance to you)?’ Then he said to the father of the child, ‘OK, bring your (sing.) child here.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus spoke, saying, ‘You people today, all you are thinking is really mistaken and your belief is really lacking. Whenever are you really going to believe/obey since I’ve been with you a long time already? Till when must I endure this nature/ways of yours? Bring that child of yours here to me.'” (Source: Tagbanwa Back Translation)
“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, Ciisahs, Ciise, Ciisusu, Djesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisuw, Ià-sŭ, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ihu, Iisus, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, Isiso, Ísu, Isus, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesus, Jeezas, Jehu, Jejus, Jeso, Jesoe, Jesosa, Jesosy, Jesua, Jesuh, Jesús, Jésus, Jesúsu, Jethu, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jíísas, Jiizas, Jisas, Jisase, Jisasi, Jisasɨ, Jisesi, Jisos, Jisọs, Jisɔs, Jisu, Jizọs, Jizọsi, Jizọsu, Jweesus, Ketsutsi, Njises, Sisa, Sísa, Sisas, Sīsū, Txesusu, uJesu, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeeso, Yeesso, Yēēsu, Yeisu, Yeisuw, Yeso, Yeshu, Yêsu, Yésʉs, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiisu, Yiitju, Yisɔs, Yisufa, Yitati, Yusu, Zezi, Zîsɛ, Zjezus, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, Յիսուս, ᏥᏌ, ኢየሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, യേശു, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ယေရှု, ઇસુ, जेजू, เยซู, យេស៊ូ, เยซู, ᱡᱤᱥᱩ, ယေသှု, యేసు, އީސާގެފާނު, ㄧㄝㄙㄨ, YE-SU, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, يَسُوعَ, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your computer 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, 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 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):
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.)
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.
Auf Deutsch wird der Name Jesus (ausgesprochen: /ˈjeːzʊs/) durch dessen grammatikalische Formen hervorgehoben. Bis ins 20. Jahrhundert schrieben die grammatikalischen Regeln eine nur hier verwendete Griechisch/Lateinsche Misch-Deklination vor: Jesus (Nominativ), Jesu (Genitiv, Dativ, Vokativ) und Jesum (Akkusativ), von welchen heute nur noch der Genitiv-Kasus „Jesu“ aktiv verwendet wird.