σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ ἠκολούθησαν αὐτῷ.
34Moved with compassion, Jesus touched their eyes. Immediately they regained their sight and followed him.
The Greek that is translated with “moved with compassion (or: pity)” in English is translated as “to see someone with sorrow” in Piro, “to suffer with someone” in Huastec, or “one’s mind to be as it were out of one” in Balinese (source: Bratcher / Nida).
The English translation by Michael Pakaluk (2019) uses “was keenly affected” in Mark 1:41.
See also compassion.
The Hebrew, Greek, Ge’ez, and Latin that is typically as “compassion” in English is translated in various ways:
See also pain-love, moved with compassion (pity)Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”
Following are a number of back-translations of Matthew 20:34:
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, 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).
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).
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))
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
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.
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 .
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, fure-rare-ru (触れられる) or “touch” is used.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
In pity translates the same Greek verb used in 9.36. As noted in the introduction to this section, this information is not included by either Mark or Luke. Good News Translation expresses this as a verb, “had pity on them.”
Touched their eyes is another unique feature of Matthew’s account; both Mark and Luke contain only Jesus’ statement that their faith had saved them, followed by the notation that they gained their sight.
Received their sight (Good News Translation “were able to see”) translates a verb which may also mean “able to see again.” It is impossible to be dogmatic, and translations are fairly well divided in their interpretation of the verb.
If it is at all possible to do so, the verb followed should be translated in such a way as to leave open the possible meaning “followed as disciples.”
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 .
20:34a
Moved with compassion, Jesus: The Greek word that the Berean Standard Bible translates as Moved with compassion comes from a noun that refers to a person’s intestines. As with many other cultures in the world, Greek culture considered a person’s intestines as the place of strong emotion. In this context, the emotion is pity or compassion. Jesus felt sorry for the blind people. Consider how this sort of emotion is expressed in your language and translate in that way. Here are some English examples:
Jesus’ heart was filled with pity/compassion for them
-or-
Jesus’ heart went out to them
Here are some other ways to translate this phrase:
Jesus pitied them and
-or-
Jesus felt sorry for them and (Contemporary English Version)
This word also occurs in 18:27a.
touched their eyes: This clause probably indicates that Jesus touched their eyelids with his fingers or placed his hand over their eyes.
20:34b
and at once: The Greek word that the Berean Standard Bible translates as at once means that as soon as Jesus touched their eyes, they could see.
Here are some other ways to translate this word:
Instantly (New Living Translation (2004))
-or-
immediately (English Standard Version)
they received their sight: There are two ways to interpret the Greek word that the Berean Standard Bible translates as received their sight:
(1) It means that they were able to see again. This implies that when they were born, they were able to see. Then later they became blind. So, when Jesus healed them, they were able to see again. For example:
they regained their sight (New Revised Standard Version)
(New Revised Standard Version, English Standard Version, New Jerusalem Bible, God’s Word, Phillips’ New Testament in Modern English, New American Standard Bible, Revised English Bible)
(2) It means that they were able to see for the first time. This implies that they had been born blind. So, when Jesus healed them, they were able to see for the first time.
It is recommended that you follow interpretation (1). Here are some other ways to translate this word:
• Use a specific term that means “see again.” For example:
their sight returned (New Jerusalem Bible)
-or-
they were able to see again
• Use a more general expression that means “see.” For example:
they were able to see (Good News Translation)
20:34c
and followed Him: The verb followed is the same verb as in 20:29. You should translate it the same way in both places.
BIBLIOGRAPHY
This is a total list of references used for writing the Translator’s Notes on Matthew 1–20. These include the recommended reference helps listed in the Introduction to Translator’s Notes on Matthew.
Albright, W. F. and C. S. Mann. Matthew. The Anchor Bible. Garden City: Doubleday and Company, Inc., 1971.
Alsop, J. R. An Index to the Revised Bauer-Arndt-Gingrich Greek Lexicon. Grand Rapids: Zondervan, 1981.
Arndt, William F. and F. W. Gingrich. A Greek-English Lexicon of the New Testament and other Early Christian Literature. Second Edition. Chicago: University of Chicago Press, 1979.
Barclay, William. The Gospel of Matthew. Daily Bible Study Series. Philadelphia: Westminster Press, 1975.
Bass, Louise. How the Jews Lived Shell Book (CD-ROM). Papua New Guinea: SIL PNG, 1971.
Bauer, Walter F. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Revised and edited by Frederick W. Danker, 3d ed. Chicago: University of Chicago Press, 2000. (Cited as BDAG.)
Beck, William F. The New Testament in the Language of Today. Saint Louis: Concordia, 1964.
Bihn, M. and J. Bealings. The New Bible Symbols: The Bible in Pictures. Chicago: John A. Hertel Company, 1922.
Blomberg Craig L. Matthew. Vol. 22. The New American Commentary. Nashville: Broadman Press, 1992.
Bratcher, Robert G. (editor). Old Testament Quotations in the New Testament. London: United Bible Societies, 1967.
———. A Translator’s Guide to the Gospel of Matthew. London: United Bible Societies, 1981.
Bruce, A. B. The Synoptic Gospels. In W. Robertson Nicoll (editor), Expositor’s Greek Testament Volume 1. Grand Rapids: Eerdmans, 1970.
Bruner, Frederick Dale. Matthew: A Commentary. Volume 1: The Christbook, Matthew 1–12. Grand Rapids, Mich.: Eerdmans, 2007.
Buttrick, George Arthur. The interpreter’s Bible. New York: Abington Press, 1951.
Carlton, Matthew. A Translator’s Reference Translation of Matthew. Dallas: SIL International, 2001.
Carson, D. A. Matthew. Pages 1–599 in The Expositor’s Bible Commentary, volume 8. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1984.
Clipart Warehouse. Volume 2, CD-ROM. CDRP, Inc., 1995.
Davies, W. D. and Dale C. Allison. The Gospel According to Saint Matthew. Vol. 1. A Critical and Exegetical Commentary. Edinburgh: T. & T. Clark LTD, 1988.
———. The Gospel According to Saint Matthew. Vol. II. A Critical and Exegetical Commentary. Edinburgh: T. & T. Clark LTD, 1991.
Douglas, J. D. (organizing editor). New Bible Dictionary (second edition). Leicester: Intervarsity/Wheaton: Tyndale, 1982.
———(editor). The New Greek-English Interlinear New Testament (with the 4th/corrected edition of the Greek New Testament text). Wheaton: Tyndale, 1990.
Dyk, Carolyn. Black and White Illustrations by Carolyn Dyk: Illustrations used in Daily Life in Bible Times. Dallas: Wycliffe Bible Translators, 2001.
Filson, Floyd Vivian. A Commentary on the Gospel According to St. Matthew. Black’s New Testament Commentaries. London: Adam and Charles Black, 1971.
Fox, Michael V. Proverbs 1–9. Anchor Bible 18a. New York: Doubleday, 2000.
France, R. T. The Gospel of Matthew. The New International Commentary on the New Testament. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2007.
———. Matthew. Tyndale New Testament Commentaries. Leicester, England: Intervarsity Press, 1985.
Gibbs, Jeffrey A. Matthew 1:1–11:1. Concordia Commentary. Saint Louis: Concordia Publishing House, 2006.
Hagner, Donald A. Matthew 1–13. Word Biblical Commentary, volume 33A. Dallas: Word Books, 1993.
Hendriksen, William. New Testament Commentary: Exposition of the Gospel According to Matthew. Grand Rapids: Baker, 1973.
Hill, David. The New Century Bible Commentary: the Gospel of Matthew. Grand Rapids: Eerdmans, 1972.
International Illustrations: The Art of Reading 2.0. Dallas: SIL International, 2001.
Keener, Craig S. A Commentary on the Gospel of Matthew. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999.
———. Matthew. The IVP Bible Background Commentary. Downers Grove, Illinois: InterVarsity Press, 1993.
Kittel, G. and G. Friedrich. Theological Dictionary of the New Testament. Translated and edited by G. W. Bromiley. 10 volumes. Grand Rapids: Eerdmans, 1964–1976.
Lenski, R. C. H. The Interpretation of St. Matthew’s Gospel. Minneapolis: Augsburg, 1943.
Louw, J. P. and Eugene A. Nida. Greek-English Lexicon (of the New Testament, based on semantic domains). 2 volumes. New York: United Bible Societies, 1988.
Marshall, Alfred. Revised Standard Version Interlinear Greek-English New Testament, with the Nestle Greek Text. (Literal English translation: 1958.) Grand Rapids: Zondervan, 1970.
Meyer, H. A. W. Critical and Exegetical Handbook to the Gospel of Matthew. New York: Funk and Wagnalls, 1884.
Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.
Mounce, Robert, H. Matthew. New International Biblical Commentary. Peabody, Mass: Hendrickson Publishers, 1991.
Newman, Barclay M. and Philip C. Stine. A Handbook on the Gospel of Matthew. New York: United Bible Societies, 1988.
Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. The New International Greek Testament Commentary. Grand Rapids: W. B. Eerdmans Publishing Company, 2005.
Osborne, Grant R. Matthew. Exegetical Commentary on the New Testament. Grand Rapids: Zondervan, 2010.
Pfeiffer, Charles F. and Everett F. Harrison. The Wycliffe Bible Commentary. Chicago: Moody. 1962.
Plummer, Alfred. An Exegetical Commentary on the Gospel According to S. Matthew. Thornapple Commentaries. Grand Rapids, Mich.: Eerdmans, 1953.
Tasker, R. V. G. The Gospel According to St. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1961.
Tehan, Thomas M. and David Abernathy. An Exegetical Summary of the Sermon on the Mount. Dallas: SIL International, 2003.
Turner, David L. Matthew. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.
Turner, Nigel. Syntax. A Grammar of New Testament Greek. Vol. 3. Edinburgh: T. and T. Clark, 1963
Vine, W. E. Expository Dictionary of New Testament Words. Old Tappan: Revell, 1940.
Van Otterloo, Roger. “Towards an understanding of ‘lo’ and ‘behold’: functions of ἰδού and ἴδε in the Greek New Testament.” Occasional Papers in Translation and Text Linguistics 2(1):34–64. Dallas: SIL, 1988.
Wilkins, Michael J. Matthew. The New International Version Application Commentary. Grand Rapids, Mich.: Zondervan, 2004.
Young, R. Analytical Concordance to the Bible. Grand Rapids: Eerdmans, 1970.
Bible Versions
Berean Standard Bible. Berean Standard Bible Publishing, 2023 (cited as Berean Standard Bible).
La Bible du Semeur. Société Biblique Internationale, 1999.
La Bible en Français Courant. Villiers-le-Bel: Societe biblique française, 1982, 1997.
Common English Bible. Nashville, Tenn.: Common English Bible, 2011.
Contemporary English Version. New York: American Bible Society, 1995 (cited as Contemporary English Version).
God’s Word. Grand Rapids, Mich.: World Publishing, 1995 (cited as God’s Word).
Holy Bible, English Standard Version. Wheaton, Ill.: Crossway Bibles, 2001 (2007 text edition) (cited as English Standard Version).
Holy Bible, New International Version
®. Colorado Springs, Col.: Biblica, Inc., 1973, 1978, 1984, 1993 (cited as New International Version), 2011 (cited as NIV2011).
Holy Bible, New Living Translation. Wheaton, Ill.: Tyndale House, 1996 (cited as New Living Translation (1996)), revised 2004 (cited as New Living Translation (2004)).
Kibaro Diman. (Le Nouveau Testament en dioula de Côte d’Ivoire). Société Biblique Internationale, 1994.
King James Version (Authorized Version). 1611 (cited as King James Version).
Living Bible. Wheaton, Ill.: Tyndale House, 1971 (cited as Living Bible).
NET Bible Bible: New English Translation. First Edition. Biblical Studies Press, L.L.C., 1996–2005 (cited as NET Bible).
New American Standard Bible. Nashville, Tenn.: Holman, 1995 (cited as New American Standard Bible).
New Century Version (also published as The Everyday Bible). Dallas: Word, 1991 (cited as New Century Version).
The New Jerusalem Bible. Garden City, N. Y.: Doubleday, 1985 (cited as New Jerusalem Bible). (Jerusalem Bible revised)
New King James Version. Nashville, Tenn.: Thomas Nelson, 1982 (cited as New King James Version).
New Revised Standard Version. New York: Oxford University Press, 1989 (cited as New Revised Standard Version). (Revised Standard Version revised)
New Testament: Easy-to-Read Version. Fort Worth: World Bible Translation Center, 1978.
Le Nouveau Testament en Français fundamental avec Psaumes. Villiers-le-Bel: Societe biblique française, 1997.
Nouvelle Version Segond révisée (Bible à la Colombe). Villiers-le-Bel, France: Société biblique française, 1980.
Parole de Vie. Villiers-le-Bel: Societe biblique française, 2000.
Phillips, J. B. The New Testament in Modern English. New York: Macmillan, 1958 (cited as Phillips’ New Testament in Modern English).
The Revised English Bible. New York: Oxford University Press, 1989 (New English Bible revised, cited as Revised English Bible).
The Simple English Bible, New Testament. New York: International Bible Publishing Co., Inc. 1981.
Revised Standard Version. New York: Thomas Nelson, 1952 (cited as Revised Standard Version).
Good News Translation (also published as Today’s English Version). New York: American Bible Society, 1976 (cited as Good News Translation).
Traduction Oecumenique de la Bible. Paris: Société Biblique Française, 1988.
Tree of Life, The New Covenant. (The Messianic Jewish Family Bible Project.) Shippensburg, Pennsylvania: Destiny Image Publishers, Inc., 2011.
U Bulungana u Niga tere Iesu Kristo (The Good News of Jesus Christ). The New Testament in the Halia language. Port Moresby: Bible Society of Papua New Guinea, 1978.
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