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 .

Scriptures Plain & Simple (Mark 1:21-28)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Mark 1:21-28:

Jesus and his followers went to the town of Capernaum,
and when the Sabbath rolled around,
       Jesus entered the synagogue and started teaching.

Everyone was amazed at his powerful teaching —
       they’d never heard anything like this.

Suddenly a demon-possessed man rushed in, shouting,
“Jesus of Nazareth, have you come here to destroy us?
       I know you — you’re God’s Chosen One!”

“You demon, come out of this man!
       Be silent!” shouted Jesus.
After sending the man into a convulsion,
       the demon yelled and left.

Translation commentary on Mark 1:24

Text:

The interjection ea ‘ah!’ included by Textus Receptus (before ti ‘what’) is accepted also by Vogels and Soden (who places it in brackets): it is rejected, however, by Tischendorf, Nestle, Westcott and Hort, Kilpatrick, Souter and Turner.

Instead of oida ‘I know’ of most editions of the Greek text, Textus Receptus, Tischendorf and Soden have oidamen ‘we know.’

Exegesis:

anekraxen legōn ‘cried out, saying’: modern translations need not adopt Marcan style and translate both the main verb and the participle (cf. the similar construction in v. 7); one verb is sufficient: ‘cried out,’ ‘shouted.’ It is to be noticed that the subject of the verb is he (the man) and not it (the spirit); the participle legōn is masculine.

ti hēmin kai soi (this same construction is found in 5.7; Mt. 8.29; 27.19; Lk. 4.34; 8.28; Jn. 2.4) literally ‘what to us and to you?’ In classical Greek the phrase would mean ‘What have we in common?’ Here, however, it corresponds to the Hebrew ‘Why do you meddle with me?’ (cf. Taylor; in Septuagint see Judg. 11.12, 2 Sam. 16.10, 19.23, 1 Kg. 17.18, etc.) Translator’s New Testament: “Why are You interfering with us?” Goodspeed discusses the phrase at length, and Lagrange succinctly defines its meaning: “It is employed to reject an intervention which is at least premature, not to say inopportune.”

Notice the plurals hēmin and hēmas ‘us’: not simply this demonic spirit, but the whole class of unclean spirits is involved. Or else the plural may reflect the feeling of multiple personalities, common in persons suffering from demon possession (cf. 5.1-13).

ēlthes apolesai hēmas; ‘have you come to destroy us?’ The phrase is thus understood as a question by Greek editions of the text (Nestle, Westcott and Hort, Kilpatrick, Souter), commentators and translations (Lagrange, King James Version, American Standard Version, Revised Standard Version, Translator’s New Testament, Manson, Knox, Le Nouveau Testament. Version Synodale, Zürcher Bibel, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada, The Modern Speech New Testament, Berkeley); others have taken it to be an assertion (Tischendorf, Soden, Merk, Vogels, Taylor, Turner, Swete, Rawlinson). There is nothing in grammar or context definitely to decide which should be preferred.

ēlthes ‘you came’: a few see here the meaning, ‘you came into the world’ (Swete, Taylor); this interpretation, however, has not commended itself to many.

apolesai ‘to destroy’: the infinitive here expresses purpose. The verb apollumi is used in three ways in Mark: (1) in the active ‘to destroy,’ ‘to cause to perish,’ 1.24; 3.6; 9.22; 11.18; 12.9; (2) ‘to lose,’ 8.35 (twice); 9.41; (3) in the middle or passive ‘to be destroyed,’ ‘to perish,’ ‘to be lost,’ 2.22; 4.38.

oida se tis ei literally ‘I know you who you are’: the personal pronoun se ‘you’ is the object of oida ‘I know,’ and the interrogative clause tis ei ‘who you are’ explicitly defines the content of ‘I know.’ The interrogative pronoun tis ‘who,’ though in apposition to se ‘you’ (which is in the accusative case), is in the nominative case because it is the subject of ei ‘you are.’

ho hagios tou theou (also in Lk. 4.34, Jn. 6.69) ‘the Holy (One) of God’: although the majority of commentators and translations treat this phrase as a Messianic title, Lagrange points out that the phrase is not known in the relevant literature as a Messianic title. The phrase could very well be vocative ‘you holy man of God!’ (Grant). Whatever may have been the meaning of the words as spoken by the possessed man, it is certain that in Mark the meaning is Christian, i.e. fully Messianic, ‘the Holy One of God.’ Between the two possible meanings, ‘the Holy One who comes from God,’ and ‘the Holy One who belongs to God,’ probably the latter is to be preferred.

Translation:

Cried out means a ‘shout’ or ‘scream’ (terms meaning ‘weeping’ must be carefully avoided).

Note that there are significant shifts in persons in this verse (as in other contexts dealing with demon possession, cf. Mark 5.6-12). The subject of the verb, however, is the man.

The Semitic idiom rendered in the Revised Standard Version as “What have you to do with us” is variously translated in other languages, e.g. ‘why do you bother us,’ ‘what are you going to do to us,’ ‘why do you disturb us,’ and ‘why are we any of your business.’

Jesus of Nazareth must often be rendered as ‘Jesus from Nazareth town.’

To destroy may be translated in some languages as simply ‘to kill’ when speaking of the destruction of demons, since they regard them as a somewhat different type of being. Accordingly, one must in some instances say ‘to cause to end’ (Tzeltal), ‘to put out of sight’ (Mitla Zapotec), or ‘to blot out completely.’

The Greek verb translated ‘know’ in this verse implies somewhat more than mere recognition. In some languages the equivalent is ‘I know full well.’

The Holy One of God presents a number of problems for the translator. In the first place, some languages do not permit the use of an indefinite ‘one’ in such a construction. They would require ‘person,’ but this is also a source of difficulty, for ‘person’ in some languages will not admit of grammatical possession. Hence, in such languages one must use ‘Son,’ if the passage is to make sense (Huichol, Tzeltal, Kekchi). On the other hand, Eastern Maninkakancan quite readily use ‘God’s Holy Person.’ If, however, one adopts the meaning of ‘comes from God’ some of the grammatical problems are eliminated, e.g. ‘the Holy One who comes from God’ (Huastec, Amganad Ifugao, Yaka, Toraja-Sa’dan, Pamona, Indonesian).

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 .

SIL Translator's Notes on Mark 1:24

1:24a

What do You want with us…?: The Greek clause that the Berean Standard Bible translates as What do You want with us…? is an idiom. It literally says, “What to us and to you?” It means “What relation do we(excl) have with you?” (The commentaries and a detailed article by Nigel Turner (Grammatical Insights Into the Greek NT, pages 43–47) discuss the differences in meaning between “What do we have in common?”, “What cause of enmity/injustice is there between us?” and “What business do we have with each other?” However, when the rhetorical nature of the question is appreciated, the differences between these renderings of the question largely dissolve. A sense close to “leave me alone” works well in all contexts where this is found, whether the occasion is some issue of injustice between parties, a request that someone get involved in a matter he felt was not his business, or a plea, as here, on the part of demons that Jesus refrain from punishing them.) The evil spirit meant that Jesus had nothing in common with evil spirits as a group. He implied that Jesus should not interfere with them.

This idiom is a rhetorical question that expresses the evil spirit’s fear, dread, and hostility. Here are some ways to translate this rhetorical question:

• As a question. For example:

Why are you bothering us…? (New Living Translation, 1996 edition)
-or-
What do you want with us…? (New Century Version)
-or-
Why are you interfering with us…?

• As a statement or command. For example:

Do not bother/disturb us!
-or-
We have nothing to do with one another!
-or-
Leave us alone! (NET Bible)

Some languages may have an exclamation that shows that the speaker is afraid or hostile. In some languages it may be appropriate to use such an exclamation here. For example:

How terrible! Why are you bothering us?

us: The pronoun us probably refers to the evil spirit that possessed the man and to other evil spirits like him. (There are several ways to interpret the pronoun us here: (1) It refers to the demon who was speaking and other demons like him, (2) It refers to several demons who were all possessing the man, or (3) It refers to the demon and the man he was possessing. It is recommended that you follow interpretation (1). This is the view of the majority of commentators.) The evil spirit was speaking on behalf of other evil spirits. The evil spirit did not include Jesus in the group called us. If it is not clear who the pronoun us refers to, you may need to specify “us evil spirits.”

Jesus of Nazareth: The phrase Jesus of Nazareth means “Jesus from the town of Nazareth.” In those days Jewish people generally had only one personal name. They could be further identified by their hometown. If you have a different way to indicate that someone is from a certain town, you may use that.

The evil spirit used this phrase to get Jesus’ attention and to indicate that he was speaking to Jesus. The Berean Standard Bible puts this phrase at the end of the question. You may want to put it at the beginning if that is more natural in your language.

1:24b

Have You come to destroy us?: This is a real question. The evil spirit knew that Jesus was the Messiah and had the power to destroy evil spirits. The spirit may have feared that Jesus would immediately destroy him and the other evil spirits.

Have You come: In some languages a verb like “come” may require you to say where a person has come from and where he has arrived. In this context Jesus had come from heaven to earth. However, it may be awkward to make this information explicit. So you may be able to use a more general word like “here.” For example:

Have you come here…
-or-
Are you here…

to destroy us: The Greek word that the Berean Standard Bible translates as destroy means “ruin” rather than “kill.” The evil spirit was afraid that Jesus would destroy its power. The spirit was probably also afraid that Jesus would send it and the other evil spirits to a place where they would be imprisoned. They would have to wait there for God’s final judgment.

In many languages a word like destroy may refer to smashing or breaking something. You may need to use a different expression. For example:

end our power
-or-
punish us

1:24c–d

In Greek there is no word between the clause “I know who you are” in 1:24c and the phrase the Holy One of God in 1:24d. The Berean Standard Bible connects these verse parts with a dash. In some languages it may be more natural to connect them in a different way. For example, the Contemporary English Version starts a new sentence in 1:24d:

I know who you are! You are God’s Holy One. (Contemporary English Version)

The evil spirit knew that Jesus was the Son of God, the Messiah whom God had sent to earth.

1:24c

I know who You are: The pronoun refers to the evil spirit who was speaking through the man’s mouth.

1:24d

the Holy One of God: The evil spirit identified Jesus here as the Holy One of God. The apostle Peter also used this term to refer to Jesus in John 6:69. In this context Jesus is the Holy One of God because he is divine and comes from God.

Here are some other ways to translate this:

the Holy One sent from God (New Living Translation)
-or-
the Divine/Sacred One who comes from God

In some languages it may not be possible to use the word One to refer to a person. It may be necessary to use a more specific term. For example:

You are the Holy Person/Man from God.
-or-
You are the Holy Child of God.

Holy: The Greek word that the Berean Standard Bible translates as Holy refers to something or someone that is dedicated to God or set apart for him.

1:24d–25a

In 1:24d the evil spirit finished speaking. In 1:25a Jesus replied. Some languages may use a phrase such as “he said” to indicate the end of a quotation. Other languages may use a similar phrase to indicate the beginning of the next quotation. Be sure to identify the speakers and indicate the end and beginning of these quotations in a clear way in your language.

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