Retrotraducciones en español (haga clic o pulse aquí)
Los hombres Alejandro y Rufo, su padre era Simon de Cirene. Él estaba caminando en el campo y se acercó a la multitud, y los soldados lo mandaron a ayudarle (a Jesús).
Simón de Cirene fue y subió la cruz en el hombro y la cargó, y la multitud caminó hacia el lugar de Gólgota, que significa ‘lugar de la calavera’.
Los soldados mezclaron mirra en una copa de vino y se la dieron a Jesús, pero él la rehusó.
Después los soldados quitaron la ropa de Jesús y la dieron a un soldado, y hicieron una apuesta, uno tiró los dado y ganó, entonces otro soldado tiró las dados y así tomaron la ropa.
En la mañana a las nueve crucificaron a Jesús y colgaron un letrera arriba de él diciendo: ‘El rey de los judíos’. Porque de esto recien antes lo habían acusado y castigado, por eso lo apodaron ‘rey de los judíos’
Jesús estaba colgado en la cruz y en dos otras cruces, a la derecha y a la izquierda, estaban dos hombres que eran rateros, ladrones.
Mucho antes, un profeta esscribió un rollo que dice: “Las personas lo insultarán, estarán en contra de él, lo apodarán ‘criminal’, y lo que fue escrito lo dice exactamente.
The men Alexander and Rufus, their father was Simon of Cyrene. He was walking in the fields and approached the multitude, and the soldiers sent him to help (Jesus).
Simon of Cyrene went and took the cross on his shoulder and carried it, and the multitude walked towards the place Golgotha, which means ‘place of the skull.’
The soldiers mixed myrrh in a cup of wine and gave the cup to Jesus, but he refused it.
Then the soldiers took Jesus’ clothes off and gave them to a soldier, and they gambled, one threw the dice and won, then another threw the dice and so they took his clothes.
In the morning at nine o’clock they crucified Jesus and they put a sign above him saying: ‘the king of the Jews’, because that’s why just before they had accused him and punished him, therefore they nicknamed him ‘king of the Jews’.
Jesus was hanging on the cross and on two other crosses, one on the left and one on the right, were two men who were villains, thieves.
Long before, a prophet wrote a scroll which says: “The people will insult him, be against him and nickname him a ‘criminal,'” and what was written says it exactly.
The Roman soldiers seized Jesus and took him to the soldiers’ quarters. They also called other soldiers; they came and gathered around Jesus. They took a red cloak and put it on him. They took thorny branches and made a crown out of them. They put this crown on Jesus’ head. The crown had thorns, they cut his head, and blood flowed. And the soldiers mocked Jesus, mocked him and shouted:
— We greet you, King of the Jews!
For fun, they knelt before him and bowed low to the ground. Then they took a stick and began to hit him on the head. They spat and mocked him in every way. Then they took the red cloak back from him and put his own clothes on him. Then they led him to the place of crucifixion. They ordered Jesus to carry the cross.
On the way, they met a man named Simon. He was from the city of Cyrene. He had two sons: one named Alexander, the other Rufus. This man named Simon was walking after working in the fields. Some soldiers were passing by. They grabbed Simon and forced him to carry the cross. Simon took the cross of Jesus and carried it. The soldiers took Jesus to a mountain called Golgotha. It means “skull”. Because it looks like a skull. When they got there, the soldiers took bitter wine, poured it into a cup, and offered Jesus to drink. Jesus refused. The soldiers divided his clothes among themselves and nailed Jesus to the cross. They nailed his hands and feet. They took a board, wrote on it “King of the Jews” and nailed this board to the cross, above his head. So they crucified Jesus on the cross. This was at nine o’clock in the morning. That same day, two more people were crucified. They were hung on crosses, one on the right of Jesus, the other on the left. Different people walked past, scolded him, and shouted:
— Hey! You said that in three days you would destroy the temple and then build it again! Save yourself! Come down from the cross, and we will see.
And the chief priests and scribes also mocked him and said to each other:
— He saved other people, but he cannot save himself! He said that he was Christ, the king of Israel. Well, try, come down from the cross, we’ll see how you come down from the cross, then we’ll believe.
Also, the criminals who were crucified on the right and left also scolded Jesus.
Original Russian back-translation (click or tap here):
Римские воины схватили Иисуса, повели в помещение для солдат. Также они позвали других воинов; те пришли, собрались вокруг Иисуса. Они взяли красный плащ и надели на него. Взяли колючие ветки и сделали из них венок. Они надели этот венок на голову Иисуса. У венка были колючие шипы, они ранили голову, шла кровь. А солдаты издевались над Иисусом, глумились и кричали:
— Приветствуем тебя царь иудейский!
Они для потехи вставали перед ним на колени и низко кланялись до самой земли. Потом они взяли палку и начали бить его по голове. Плевались и всячески издевались. Потом сняли с него обратно этот красный плащ и надели на него его собственную одежду. Потом повели его к месту распятия. Они приказали Иисусу нести крест.
По дороге им встретился один человек, которого звали Симон. Он был из города Кирена. У него были два сына: одного звали Александр, другого — Руф. Вот этот человек по имени Симон, шел после полевых работ. Мимо проходили воины. Они схватили Симона и заставили его нести крест. Симон взял крест Иисуса и понес его. Воины привели Иисуса к горе, которая называется Голгофа. Это означает «череп». Потому что она похожа на череп. Когда они пришли к тому месту, воины взяли горькое вино, налили в чашу, и предложили Иисус выпить. Иисус отказался. Воины поделили между собой его одежду и прибили Иисуса ко кресту. Прибили гвоздями руки и ноги. Они взяли дощечку, написали на ней «Царь иудейский» и прибили эту дощечку ко кресту, над его головой. Так они распяли Иисуса на кресте. Это было в девять часов утра. В тот же день, распяли еще двоих человек. Их повесили на крестах, одного справа от Иисуса, другого слева.
Разные люди ходили мимо, ругали его, и кричали:
— Эй! Ты говорил, что за три дня разрушишь храм и потом построишь заново! Спаси себя самого! Сойди с креста, а мы посмотрим.
А первосвященники и книжники тоже издевались над ним и говорили друг другу:
— Других людей спасал, а себя спасти не может! Он говорил, что он Христос, царь Израиля. Ну, попробуй, сойди с креста, мы посмотрим, как ты сойдёшь креста, тогда мы поверим.
Также преступники, которые были распяты справа и слева, тоже ругали Иисуса.
Following are a number of back-translations of Mark 15:22:
Uma: “Before long, they arrived at the place named Golgota, which means Skull Mountain.” (Source: Uma Back Translation)
Yakan: “They took Isa to the place called Golgota. The meaning of that name is, ‘Place of Skulls.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “They brought Jesus to the place called Golgotha, which means the headbone.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then they continued until they arrived at the place they called Golgota, its meaning, place of the bone of the head.” (Source: Kankanaey Back Translation)
Tagbanwa: “They took Jesus there to a place called Golgota, which means, Place of a Skull.” (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, 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, 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, Jeshu, 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, 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).
Click or tap here to read more.
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 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 )
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®).
Golgothan ‘Golgotha’: the Greek equivalent of the Aramaic golgoltaʾ ‘skull.’
ho estin methermēneuomenos (cf. 5.41) ‘which, translated, is.’
kranion (only here in Mark) ‘skull.’
Translation:
Brought may also be ‘caused to go’ or ‘led,’ in the sense employed in verse 20.
Place of a skull may require expansion by means of some verb in certain languages, e.g. ‘place where there was a skull’ or ‘place like a skull.’ The phrase used in this instance will depend upon the interpretation which one follows as to the origin of this place name, for which there is no universally accepted explanation.
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 .
They brought Jesus: The Greek word that the Berean Standard Bible translates as brought here means “led” or “caused to go.”
to a place called Golgotha:Golgotha was the name (in the language of the Jews) of a place where the Romans often crucified criminals. It was probably a short distance outside the city walls. You should transliterate this name according to the sounds and letters in your language.
15:22b
which means: The words which means introduce the translation or meaning of the word “Golgotha.” Use a natural way in your language to introduce the translation or meaning of something said in another language.
Here are some other ways to translate this:
This means… -or-
That name means in our(incl) language… -or-
Translated in our(incl) language, that would be…
The Place of the Skull: Here are some other ways to translate this:
Skull Place -or-
Skull Hill (New Living Translation, 1996 edition)
It is not certain why this place was called The Place of the Skull. It may have been a small hill that had the shape of a skull. Or it may have been given this name simply because so many people had died there.
This should not be translated in a way that means that many skulls could be seen there.
Skull: The Greek word that the Berean Standard Bible translates as Skull refers to the bony upper part of the head. Use a word that refers to the head bone of a dead person.
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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
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