Retrotraducciones en español (haga clic o pulse aquí)
Jesús y los discípulos fueron a Jerusalén y cerca del templo en la plaza afuera Jesús vio a las personas cambiando dinero y a otras personas vendiendo palomas.
Jesús caminó hacia ellos y quitaba las sillas y tiraba las mesas y el dinero se esparció. Las personas que estaban vendiendo y comprando Jesus los expulsó.
Jesús vio a otras personas que venían cargando cosas (y dijo): “¡Alto, está prohibido que uds se metan en el templo, tienen que dar la vuelta afuera!”
“Oigan, está escrito en el rollo que Dios dice: ‘El templo es mi casa para oración, todas las personas del país pueden congregar libremente para orar’, pero uds piensan que el templo parece una cueva donde entran los rateros y ladrones.”
Los líderes de los sacerdotes y los maestros de la Ley lo oyeron: “¡Caray!” tenían miedo y dialogaron acerca de que querían matar a Jesús, pero ¿cómo? Habría una estorba porque vieron a Jesús siempre enseñando y las personas que lo veían eran atraídos, lo consideraban maravilloso.
Después en la noche Jesús y los discípulos se fueron a otro lugar.
Jesus and the disciples went to Jerusalem and near the temple in the square outside it Jesus saw the people changing money and other people selling doves.
Jesus walked over to them and took away the chairs and threw over the tables and the money was spread out. The people who were selling and buying were thrown out by Jesus.
Jesus saw other people who came carrying things (and said): “Stop, it is prohibited to enter the temple, you have to go around it outside!”
“Hey, it is written in the scroll that God says: ‘The temple is my house for prayer, all the people of the country can gather freely to pray,’ but you think it is like a cave where pickpockets and thieves enter.”
The leaders of the priests and the teachers of the Law heard it: “Oh no!” They were afraid and discussed together that they wanted to kill Jesus, but how? There would be a disturbance because they always saw Jesus teaching and the people who saw him were attracted and thought it wonderful.
Afterwards, at night, Jesus and the disciples went off to another place.
Jesus and his disciples came to Jerusalem. Jesus went into the Temple courtyard. There he saw many people selling and buying animals and pigeons. There were tables of coin changers. Jesus looked at all this, became angry, and began to drive away both the sellers and the buyers. There was a great commotion. Jesus overturned the tables and overturned the benches of the pigeon sellers. And he forbade people to go through the Temple courtyard to trade.
Jesus began to teach:
— Long ago two prophets in the Bible wrote: “This place will be called the house of the Lord, a place of prayer,” and you have turned it into a gathering of criminals.
Jesus continued to teach. The older priests and teachers of the law heard this and they all got angry and began to discuss how they could kill Jesus. They were afraid that a great many people were listening to Jesus favorably.
Evening came. Jesus and his disciples left the city and traveled back.
Original Russian back-translation (click or tap here):
Иисус вместе с учениками пришли в Иерусалим. Иисус вошел во двор Храма. Там он увидел, что множество людей продают и покупают животных и голубей. Были там столы обменщиков монет. Иисус посмотрел на все это, разгневался и начал прогонять прочь и продавцов и покупателей. Случился великий переполох. Столы Иисус перевернул, скамейки продавцов голубей тоже перевернул. И он запретил, чтобы люди проходили через двор Храма, чтобы торговать.
Иисус начал учить:
— Еще давно два пророка в Библии писали: «Это место будет названо домом Господа, местом молитвы», а вы превратили его в сборище преступников.
Иисус продолжал учить. Старшие священники и учителя закона услышали это, все они разозлились и стали обсуждать, как им убить Иисуса. Они боялись, что очень многие люди слушали Иисуса благосклонно.
Наступил вечер. Иисус с учениками покинули город и отправились обратно.
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, 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, Jiisusi, 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):
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.
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
Instead of exeporeuonto ‘they went out’ of Westcott and Hort, Nestle, Kilpatrick, and Merk (and Revised Standard Version), exeporeueto ‘he went out’ is read by Textus Receptus, Tischendorf, Soden, Vogels, Souter, Lagrange, and Taylor.
Exegesis:
hotan opse egeneto exeporeuonto ‘when it was evening they left’ (or exeporeueto ‘he left’): this is the meaning assigned the phrase by Revised Standard Version, Moffatt, Manson, Translator’s New Testament, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada, Zürcher Bibel, Le Nouveau Testament. Version Synodale. It is possible, however, that the conjunction of hotan in the first clause (which properly means ‘whenever’) with the imperfect exeporeuonto (or exeporeueto) ‘they were leaving’ of the second clause, means ‘whenever it was evening they used to leave,’ indicating an action which took place every evening (cf. American Standard Version, The Modern Speech New Testament, Goodspeed, Montgomery).
In Mark hotan appears 21 times, in 14 of which it is used with the aorist subjunctive: in all 14 a single action is indicated, usually definite; where indefinite, as required by the context, the meaning is ‘whenever’ (hotan with aor. subj.: 2.20; 4.15, 16, 29, 31, 32; 8.38; 9.9; 12.23, 25; 13.7, 14, 28, 29). Four times hotan appears with the present subjunctive, of which a single action is indicated in two (13.4; 14.25) and repeated action in two (13.11; 14.7). It appears with the indicative mode three times: with the present tense (11.25) repeated action is indicated, likewise with the imperfect (3.11), while its use with the aorist tense is the passage under discussion (11.19). The conclusion seems inevitable that hotan opse egeneto means ‘when evening came,’ indicating a single, definite occurrence.
As for the imperfect exeporeuonto (or exeporeueto) it is possible that repeated action is indicated, ‘they used to leave’ (or, ‘he used to leave’): Marcan usage, however, and the context (cf. next verse) appear decisive in favor of ‘they went out,’ a single action.
opse (cf. 11.11) ‘late,’ ‘evening’: presumably towards sunset.
Evening refers to the first quarter of the night, indicating after sundown.
In many languages ‘evening’ cannot ‘come’; it may, however, ‘descend’ or ‘become’ or ‘be.’
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .
And when evening came: The Greek clause that the Berean Standard Bible translates as when evening came is literally “when it became late.” This is similar to the clause that the Berean Standard Bible translates as “it was already late” in 11:11c. It was probably about the same time of day, not long before sunset, in both verses.
Be sure to use a natural expression in your language for saying that it became a particular time of the day.
Jesus and His disciples went out of the city: There is a textual issue in this verse:
(1) Some Greek manuscripts have “they went out.” For example, the Revised Standard Version says:
And when evening came they went out of the city.
(New International Version, Good News Bible, Revised Standard Version, English Standard Version, God’s Word, New American Standard Bible, NET Bible, New Century Version, New Living Translation, Revised English Bible)
(2) Other Greek manuscripts have “he went out.” For example, the New Jerusalem Bible says:
And when evening came he went out of the city.
(King James Version, Phillips’ New Testament in Modern English, New Jerusalem Bible)
It is recommended that you follow option (1), as most English versions do. Also, it is understood from the context that both Jesus and his disciples went out of the city. For example, the Good News Bible says:
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