Following are a number of back-translations of Matthew 19:1:
Uma: “When Yesus finished speaking about all that, he went away from the land of Galilea going to the land of Yudea on the other side of the Yordan River.” (Source: Uma Back Translation)
Yakan: “So-then when Isa had finished saying that, he left from Jalil and went to the places there in Yahudiya on the other side of the river Jordan.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Now when Jesus finished teaching all of this, he left the province of Galilee and went to Judea, on the other side of the River Jordan.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When Jesus had finished-teaching these things, he left Galilea and went to the other-side of the Jordan river which was the region of Judea.” (Source: Kankanaey Back Translation)
Tagbanwa: “When Jesus had ended that teaching of his, he left Galilea again. He went to the region of Judea which is on the other side of the river of Jordan.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “When Jesus finished speaking these words to the people, he left Galilee and went to the land of Judea, to the other side of the river Jordan.” (Source: Tenango Otomi Back Translation)
The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
The Hebrew, Greek and Ge’ez that is translated as “Jordan” means “descending (rapidly),” “flowing down.” (Source: Cornwall / Smith 1997 )
In Hungarian Sign Language it is translated with the sign for the river bordering Jordan and Israel, along with the general sign for river. (Source: Jenjelvi Biblia and HSL Bible Translation Group)
“Jordan river” in Hungarian Sign Language (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, 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, 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, Sises, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, 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):
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 ; see also We All are One in Christ)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
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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 shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is 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, hai-rare-ru (入られる) or “enter” is used.
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®).
Now when Jesus had finished these sayings is the fourth in a series of five summary statements which signify the conclusion of major divisions within the Gospel (7.28; 11.1; 13.53; 26.1). The phrase is almost exactly the same as the one in 7.28, and translators should refer to the comment there. Beginning in chapter 19 Matthew returns to the Marcan order of events, which he follows in broad outline throughout the remainder of the Gospel. Chapter 19 deals with three topics: (1) marriage (verses 1-12); (2) children (verses 13-15); and (3) possessions (verses 16-30).
He went away from Galilee signifies that Jesus has now concluded his Galilean ministry. The verb translated went away is found in the New Testament only here and in 13.53, which is also one of Matthew’s summary statements.
As elsewhere, Galilee will often be “the region of Galilee.”
The region of Judea beyond the Jordan is a strange statement, inasmuch as there was no Judea east of the Jordan River. It is possible (though highly improbable on the basis of the Greek text) to assume that Matthew is describing a journey to Judea by way of a trans-Jordan route as opposed to a journey through Samaria. If this is the case, then Jesus would have followed the east side of the Jordan River through a portion of Decapolis (the territory of the ten Greek cities) and then through Perea, where he would have crossed the Jordan River at a place near Jericho. From there he would have gone to Jerusalem. Even if this is what happened, this is not what Matthew says, and one is limited by the information provided by Matthew. All translations are faithful to the meaning of the text except Living Bible, which renders “he left Galilee and circled back to Judea from across the Jordan River.” This is not acceptable, of course, and translators should instead do something similar to Good News Translation: (“territory of Judea on the other side of the Jordan River”) or Barclay (“that part of Judaea which lies on the far side of the Jordan”).
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
In this section, Jesus led his disciples out of Galilee and passed through the land of Perea on his way to Jerusalem. While in Perea, some Pharisees came to him and asked him a question about divorce. They hoped that he would say something that they thought was wrong so that they could shame him. But Jesus taught about divorce based on Scripture. (This section has more information about divorce than 5:31–32.)
Jesus also taught that believers may choose not to marry so that they can fully devote themselves to serving God. Jesus and Paul are examples of this way of living.
Here are some other possible headings for this section:
Teaching about divorce
-or-
Concerning divorce and not marrying
-or-
A Discussion About Divorce and Celibacy (God’s Word)
There are parallel passages for this section in Mark 10:1–12 and Luke 16:18.
Paragraph 19:1–2
19:1a
When Jesus had finished saying these things: This is a time clause. It indicates that the previous part of Matthew’s story ended, and a new section of the story begins.
The Berean Standard Bible begins this section with the word When. You should follow the ordinary way in your language to begin a new section of a story.
The phrase these things refers to the parables and other things that Jesus said in chapter 18.
Here are some other ways to translate this clause:
When Jesus finished saying these things (Good News Translation)
-or-
When Jesus finished teaching (Contemporary English Version)
-or-
When Jesus finished teaching these things
19:1b
He left Galilee: The Greek verb that the Berean Standard Bible translates as left means that Jesus “departed” or “exited” the land of Galilee. For example:
he went away from Galilee (English Standard Version)
It is implied that Jesus’ disciples went with him, because they are with him in 19:10. In some languages, it may be natural to make this information explicit here. For example:
he left Galilee ⌊with the disciples⌋
-or-
he left Galilee ⌊and the disciples went along⌋
Galilee: The word Galilee refers to the district of Galilee. Here is does not refer to the Sea of Galilee. It was a region north of Samaria and west of the Sea of Galilee. (See the map below.)
Here is another way to translate this word:
⌊the land of⌋ Galilee
19:1c
went into the region of Judea beyond the Jordan: The Greek phrase that the Berean Standard Bible translates as beyond the Jordan is more literally “on the other side of the Jordan.” There are two ways to interpret this phrase:
(1) It refers to land on the west side of the Jordan River. This is where the land of Judea is located.
(most commentaries)
(2) It refers to land on the east side of the Jordan River. Many Jews lived on the east side of the Jordan River, and some people probably referred to this area as also part of Judea. For example:
and went to the part of Judea that is east of the Jordan River (Contemporary English Version)
(Contemporary English Version, New Living Translation (2004)) Most English versions are ambiguous, and it is not possible to tell which interpretation they follow. If possible, you should also translate this phrase simply as “on the other side of the Jordan” and not specify which side. If you must make a choice, it is recommended that you choose interpretation (1). Most commentaries follow this interpretation.
Here are some other ways to translate 19:1c:
he entered the land of Judea from the other side of the Jordan River
-or-
and traveled along the other side of the Jordan River to the territory of Judea (God’s Word)
-or-
he crossed the Jordan River and entered the land of Judea
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