29Jesus said, “Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields for my sake and for the sake of the good news
In choosing a word for the Greek that is typically translated as “gospel” in English, a number of languages construct a phrase meaning “good news,” “joyful report” or “happiness-bringing words.” In some instances such a phrase may be slightly expanded in order to convey the proper meaning, e.g. “new good word” (Tzotzil), or it may involve some special local usage:
the Germandas Buch translation by Roland Werner (publ. 2009-2022) translates as “all-transformative good news” (alles verändernde gute Botschaft), also “good news”
Vitaly Voinov tells this story about the translation into Rutul (click or tap here to see the rest of this insight):
“In Rutul, it was only during the most recent consultant checking session that I realized that the Rutul word for Gospel – Incir (from Arabic إنجيل — Injil) — sounds and looks exactly like the word that means ‘fig’ in Rutul. This is a case of homonymy, in which two completely non-related words from differing historical sources have come to sound exactly alike. Most Rutul speakers know that incir means ‘fig’ because they grow this fruit in their yard or buy it at the market every week. However, because the religious sphere of discourse was heavily disparaged during the Soviet era, most people simply never encountered Incir with the meaning of ‘Gospel.’ This meaning of the word, which Rutuls of the pre-Soviet era knew from the Koran, simply fell into disuse and never had much reason for returning into contemporary Rutul since there is no Christian church established among the people. So if the translator continues to use the term Incir as the rendering for ‘Gospel,’ he runs the risk that most readers will, at best, read the word with a smile because they know that it also means ‘fig,’ and, at worst, will completely misunderstand the word. The seemingly ‘easy’ solution in this case is for the translator to use a Rutul neologism meaning ‘Joyful Message’ or ‘Good News,’ [see above] instead of Incir; but in fact it is not all that easy to make this change if the translator himself insists on using the historical word because at least some Rutuls still understand it as meaning ‘Gospel.’ This is a situation in which the translation team has to gradually grow into the understanding that a fully intelligible translation of Scripture is preferable to one that maintains old words at the cost of alienating much of the readership.”
The Greek that is often translated in English as “truly, truly, I tell you” or similar is translated in the Russian BTI translation (publ. 2015) as Поверьте Мне (Pover’te Mne) or “trust me.” (Source: Andy Warren-Rothlin)
Retrotraducciones en español (haga clic o pulse aquí)
Jesús miró a los discípulos que vinieron y dijo: “Huy, qué difícil es que personas ricas se junten al reino de Dios.”
Los discípulos estaban sorprendidos y Jesús (dijo): Sí es difícil ir al reino de Dios. Por ejemplo: si tienes una aguja, ¿puedes empujar un camello a través el ollo del aguja? No, es difícil.
En la misma manera es muy difícil que personas ricas se junten al reino de Dios.” Los discípulos lo miraron con sorpresa y dijeron: “¿Cómo puede ser salavdo una persona?”
Jesús los miró y dijo: “Mira, una persona no puede salvar a una persona, es imposible, pero Dios puede todo.”
Los discípulos lo miraron y Pedro dijo: “Nosotros hemos dejado todas las cosas y ahora estamos juntos contigo.”
Jesús dijo: “Les digo la verdad, si algunas personas dejan a sus padres o a hermanos o a hijos, o dejan su casa o la tierra que es su propiedad y se van a predicar y ser testigos de mi, les advierto que seguro en el futuro Dios les dará cien veces más: propiedades de tierra, casas, hermanos, madres, y hijos pero ni modo que las personas estarán en contra de uds y los maltratarán y uds sufrirán y morirán pero después Dios les dará la vida eterna.
Ahora hay personas distinguidos que en el futuro fracasarán y estarán vulgares, y otras personas humildes y vulgares que en el futuro superarán y estarán distinguidos.
Jesus looked at the disciples who came to him and said: “Wow, how difficult it is for rich people to join the Kingdom of God.”
The disciples were surprised and Jesus (said): “Yes, it is difficult to go and join the kingdom of God. For example, if you have a needle, can you push a camel through the eye of the needle? No, it’s difficult.
“In the same way it is very difficult for rich people to join the kingdom of God.” The disciples looked at him with surprise and said: “How can a person be saved?”
Jesus looked at them and said: “Look, a person cannot save a person, it is impossible, but God can do everything.”
The disciples watched him and Peter said: “We have left all things and now we are with you.”
Jesus said: “I tell you the truth, if some people leave their parents or siblings or children, or they leave their houses or the land that they own and they go off to preach and witness of me, I tell you that surely in the future God will give them a hundred times more: lands to own, houses, siblings, mothers and children but never mind that the people will be against you and will mistreat you and you will suffer and die, but afterwards God will give you eternal life.
“There are people who are now distinguished and who in the future will fail and become lowly, and other people who are humble and lowly and who in the future will surpass and become distinguished.”
A man ran up to Jesus, knelt down before him and said:
— You are a good teacher! I want to have eternal life! What do I have to do to get it?
Jesus:
— Why do you call me “good teacher”? In the whole world, God alone is good. You know God’s commandments, don’t you? Don’t murder. Don’t violate marital fidelity. Don’t steal. Don’t cheat other people. Respect your father and mother.
That man said:
— Master! I have been practicing all these commandments since my childhood. I obey all the commandments.
Jesus looked at him. He liked the man. Jesus said:
— One thing is lacking in you. Go and sell everything you have. Give all the money you have to the poor. Your wealth will be in heaven. And when you have distributed everything, come and follow me.
The man was very sad and went away sad. This man had many houses, much land, much livestock. He had a great deal of wealth.
Jesus said to the disciples:
— It’s very hard and difficult for a rich man to enter the kingdom of God.
The disciples were confused.
Jesus said:
— My children, it is very hard and difficult for such a man to enter the kingdom of God. You know that it takes effort to thread the eye of a needle. Imagine that you have to thread a camel with its two big humps into the eye of a needle. It is very hard and difficult to do such a thing. And it is even more difficult for a rich man to enter the Kingdom of God.
The disciples were confused and began to say:
– Who then can be saved?
Jesus said to them:
The disciples were confused and began to say:
— Who then can be saved?
Jesus said to them:
— If you try to enter the kingdom of God by yourselves, it is impossible. God alone can provide the way there.
Peter said:
— We have left everything and are ready to follow you.
Jesus said:
— I tell you precisely that the person who will leave his brothers, his sisters, mother and father, children, and fields and will be ready to follow me, who is ready to testify about Jesus in front of everyone, such a person even in his lifetime will receive a hundred times more houses, brothers, sisters, more fields, mothers, children, but will also receive many sufferings, but such a person will have eternal life.
And Jesus also said:
— He who now holds a high position, will therefore be humbled. And he who is now humbled will be exalted!
Original Russian back-translation (click or tap here):
Один человек подбежал к Иисусу, пал перед ним на колени и сказал:
— Ты — добрый учитель! Я хочу получить жизнь вечную! Что нужно сделать для этого?
Иисус:
— Зачем ты называешь меня «добрый учитель»? Во всем мире один только Бог добрый. Ты ведь знаешь заповеди Бога? Не убивай. Не нарушай супружескую верность. Не воруй. Не обманывай других людей. Уважай отца и мать.
Тот человек сказал:
— Учитель! Я исполняю все эти заповеди с детства. Я повинуюсь всем заповедям.
Иисус посмотрел на него. Этот человек ему понравился. Иисус сказал:
— Одной вещи недостает тебе. Иди и все, что у тебя есть, продай. Все полученные деньги раздай бедным. Твое богатство будет на небе. И когда ты все раздашь, приходи и следуй за мной.
Этот человек сильно огорчился и грустный ушел. У этого человек было много домов, много земли, много домашнего скота. У него было очень много богатства.
Иисус сказал ученикам:
— Богатому человеку войти в Царство Божье очень тяжело и трудно.
Ученики смутились.
Иисус сказал:
— Дети мои! Такому человеку войти в Царствие Бога очень тяжело и трудно. Вы знаете, что нужно постараться, чтобы вдеть нитку в ушко иголки. Представьте, что вы должны вдеть верблюда с его двумя большими горбами в такое ушко иголки. Очень тяжело и трудно сделать такое. А богатому человеку войти в Царство Бога еще труднее.
Ученики смутились и стали говорить:
— Кто же тогда может спастись?
Иисус им сказал:
— Если вы сами стараетесь войти в Царство Бога, это невозможно. Только Бог один может дать путь туда.
Пётр сказал:
— Мы оставили все и готовы следовать за тобой.
Иисус сказал:
— Точно говорю вам, что человек, который оставит братьев своих, оставит сестер своих, мать и отца, детей, поле и будет готов следовать за мной, кто готов свидетельствовать об Иисусе перед всеми, такой человек еще при своей жизни получит в сто раз больше домов, братьев, сестер, больше полей, матерей, детей, но также получит множество страданий, но будет у такого человека жизнь вечная.
И еще Иисус сказал:
— Кто сейчас занимает высокое положение, потому будет унижен. А кто сейчас унижен, будет превознесен!
Following are a number of back-translations of Mark 10:29:
Uma: “Yesus said: ‘Indeed I tell you: whoever leaves his relatives, his mother or his father, his children or his house or his gardens because of following me, and because of the Good News,” (Source: Uma Back Translation)
Yakan: “‘Yes,’ said Isa, ‘truly I tell you, if a person leaves his house or his siblings male-female, or his mother and father, or his children, or his land, if he leaves these because of his love for me and in order to be able to go and carry the good news,” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus said, ‘Don’t you forget that anyone who leaves his house, his brothers and sisters, his mother and father, his child and his lands in order to follow me and to spread the good news,” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Yes agreed,’ said Jesus, ‘and this that I say to you is true, that whoever leaves his house, his siblings/cousins, his father and mother, his children and his land due-to his being-joined to me and his preaching of the good news,” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus replied, saying to them, ‘This is the truth which I will say to you, that there’s nobody at all who won’t be rewarded who can-leave (implies when necessary, not total desertion) his household, his siblings, his parents and children, or his livelihood, because of his serving me and spreading the Good News.” (Source: Tagbanwa Back Translation)
The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator1993, 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, 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, Jeesus, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, 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, 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 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):
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.)
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 IHCOYCXPICTOC 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.
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.
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, Jesus is addressing his disciples, individuals and/or crowds with the formal pronoun, showing respect.
In most Dutch translations, Jesus addresses his disciples and common people with the informal pronoun, whereas they address him with the formal form.
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 show different degree of politeness is through the usage of an honorific construction where the morphemes rare (られ) or are (され) are 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, iw-are-ru (言われる) or “say” is used. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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