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, individual or several disciples address Jesus with the formal pronoun, expressing respect. Compare this to how that address changes after the resurrection.
In most Dutch as well as in Western Frisian and Afrikaans translations, the disciples address Jesus before and after the resurrection with the formal pronoun.
Following are a number of back-translations of Mark 9:5:
Uma: “From there Petrus said to Yesus: ‘Teacher, it would be so good for us to dwell here. Let’s(excl.) make three huts: one for you Lord, one for Musa, and one also for Elia.'” (Source: Uma Back Translation)
Yakan: “While they were speaking, Petros said to Isa, ‘Sir, it is really good because we (excl.) are here. We (excl.) will make three huts. One for you, one for Musa and one for Nabi Eliyas.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Then Peter spoke to Jesus, he said, ‘It’s very good that we are here. We will make three shelters; one for you, one for Moses, and one for Elijah.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Pedro said to him, ‘Lord, how-fortunate indeed that we have been here. We (excl.) will indeed make three shelters so that one will be yours (sing.), one will be Moses’, and one will be Elias’.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Pedro said to Jesus, ‘Master, it’s really good that we (incl.) are here now. And probably it would be good if we (excl.) make three shelters. One for you, one for Moises and one for Elias.'” (Source: Tagbanwa Back Translation)
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 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, 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, 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.
American Sign Language also uses the sign depicting the horns but also has a number of alternative signs (see here).
In French Sign Language, a similar sign is used, but it is interpreted as “radiance” (see below) and it culminates in a sign for “10,” signifying the 10 commandments:
The horns that are visible in Michelangelo’s statue are based on a passage in the Latin Vulgate translation (and many Catholic Bible translations that were translated through the 1950ies with that version as the source text). Jerome, the translator, had worked from a Hebrew text without the niqquds, the diacritical marks that signify the vowels in Hebrew and had interpreted the term קרו (k-r-n) in Exodus 34:29 as קֶ֫רֶן — keren “horned,” rather than קָרַו — karan “radiance” (describing the radiance of Moses’ head as he descends from Mount Sinai).
In Swiss-German Sign Language it is translated with a sign depicting holding a staff. This refers to a number of times where Moses’s staff is used in the context of miracles, including the parting of the sea (see Exodus 14:16), striking of the rock for water (see Exodus 17:5 and following), or the battle with Amalek (see Exodus 17:9 and following).
In Vietnamese (Hanoi) Sign Language it is translated with the sign that depicts the eye make up he would have worn as the adopted son of an Egyptian princess. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Moses” in Vietnamese Sign Language, source: SooSL
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®).
kalon estin (cf. 4.8) ‘it is good,’ ‘fitting,’ ‘advantageous.’
hōde (cf. 8.4) ‘here.’
poiēsōmen treis skēnas ‘let us make three booths’: we are to understand by ‘us’ the three disciples, not Peter and Jesus.
skēnē (only here in Mark) ‘tent,’ ‘booth’: a temporary construction like those built during the celebration of the Feast of Tabernacles (or, Booths).
Translation:
The Greek term apokritheis, often translated ‘answered,’ may also designate the action of a person who breaks into a conversation or who introduces something new into the discourse – this is its use here, for Peter had not been asked any questions.
Master is probably better taken in the sense of ‘teacher’ or ‘my teacher’ (in languages which may demand a possessive in such a construction). However, if there is a title of respect which also designates one’s ‘boss,’ ‘leader,’ and/or ‘respected guide,’ this can certainly be used, for the term rabbi implied more than merely ‘teacher.’
For languages employing contrasts between inclusive and exclusive first person plurals, this verse presents certain complications. When Peter says to Jesus ‘It is well that we are here’ does he mean that it is good (1) that all six persons are present (or that at least the disciples and Jesus are there) or (2) that the three disciples are on hand to make some shelters for the three important personages: Jesus, Elijah, and Moses. In other words, is Peter describing the blessedness of the experience for all those present or only saying that it is fortunate that the three disciples are present to help provide shelter. The first alternative has been preferred by many, and accordingly the inclusive first person plural should be used. However, in the next clause let us make three booths can scarcely be taken as ‘inclusive,’ for it would seem out of place for Peter to be asking Jesus to assist in the preparation of the three shelters. In this instance the exclusive first person plural is no doubt better.
The booths are ‘leaf shades’ (Shipibo-Conibo), ‘lean-tos’ or ‘thatch shelters.’ What is implied is a very temporary type of construction designed primarily to protect one from the sun or rain. Some translators have resorted to borrowings at this point, e.g. pabellón, borrowed from Spanish, but more often than not such borrowings have had wrong denotations. For example, in the case of several Indian languages in Latin America the Spanish word pabellón meant only a ‘mosquito net.’
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 .
Peter said: The Greek phrase that the Berean Standard Bible translates as Peter said is literally “Peter answered and said.” This indicates that Peter responded to the situation of Jesus talking with Elijah and Moses.
In some languages it may not be natural to “answer” a situation. Because of that, many English versions use only the verb “said” here.
Here are some other ways to translate this:
Peter spoke up and said (Good News Bible) -or- Then Peter said to Jesus (NET Bible)
Rabbi: The word Rabbi is a transliteration of a Hebrew word that means “my great one.” At the time when Mark wrote this gospel message, people used this word as a title of respect for an important religious teacher or leader. It does not refer to a school teacher.
If you do not have a word that expresses this idea of a religious teacher, you can simply use the word “teacher” or “master.” If possible, use a word that implies that the teacher is respected. For example:
Teacher -or-
my teacher/master
Use an expression in your language that is natural and shows proper respect.
The parallel passages for this verse are in Matthew 17:4 and Luke 9:33. Matthew used a Greek title that means “Lord.” Luke used a Greek title that means “Master.” Both “Lord” and “Master” were used in the same way as “Rabbi.”
it is good for us to be here: The phrase it is good for us to be here expresses Peter’s feelings. He felt that it was good, wonderful or fortunate that they were there to see and experience this amazing event.
Here are some other ways to translate this:
it is good that we are here (Revised English Bible) -or-
our presence here is really good -or-
how wonderful that we are here
us: There are two ways to interpret the pronoun us here:
(1) It refers to the three disciples only. It means:
“It’s good for us(excl)disciples to be here.”
(2) It refers to the three disciples and Jesus. It means:
“It’s good for all of us(incl) to be here together.”
You should translate ambiguously if your language allows you to do so. If you need to choose an exclusive or inclusive “us,” you should choose interpretation (1). Peter’s statement was probably closely connected to his plan in 9:5b to put up shelters for Jesus, Moses, and Elijah. (See the next note.) Your translation should not imply that Peter meant to exclude Jesus and the prophets in any offensive way.
9:5b
Let us put up: The Greek verb that the Berean Standard Bible translates as Let us put up expresses a suggestion. It is not a request for permission.
Here are some other ways to translate this verb:
We shall make -or-
I would like for us to make
us: The pronoun us refers to only Peter, James, and John here. Peter did not expect Jesus (or Moses or Elijah) to help them to make the shelters.
put up: The Greek word that the Berean Standard Bible translates as put up is literally “make.” Peter was suggesting that he, James, and John build a shelter from materials that were there on the mountain.
Here are some other ways to translate this word:
build -or-
make (New Jerusalem Bible)
three shelters: There are two ways to interpret the Greek word that the Berean Standard Bible translates as shelters:
(1) It refers to temporary shelters made from branches, leaves, and other things that were easy to find. They were used for shade or to block the wind. The NET Bible says:
three shelters
(New International Version, New Jerusalem Bible, Contemporary English Version, NET Bible, Phillips’ New Testament in Modern English, Revised English Bible, New Living Translation)
(2) It refers to tents. Tents are made out of cloth or animal skins. They were used to block the rain or the wind. God’s worship tent in the Old Testament was made of skins. The New Century Version says:
three tents
(Good News Bible, God’s Word, New Century Version, English Standard Version)
It is recommended that you follow interpretation (1).
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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.
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