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, 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):

  • 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 .

Translation commentary on Matthew 3:15

But Jesus answered him (so most modern translations) differs from the formal structure of the Greek, which has a participle connected with a finite verb: “but having answered, Jesus said to him.” It is a common Semitic expression which is not natural in many other languages.

Jesus says to John, Let it be so now, which means “Do as I am asking this time,” “Don’t object this time,” or “For now, do as I am asking.” In fact he agrees that John is right, but asks John to comply with his request at this occasion.

There is a significant problem that relates to the interpretation of the phrase to fulfil all righteousness, which Good News Translation represents by “do all that God requires.” In this interpretation Good News Bible has the support of a number of modern translations (Translator’s New Testament, Bibel im heutigen Deutsch, 1st edition, Bible en français courant, Bijbel in Gewone Taal, New American Bible, New English Bible, Moffatt). Phillips relates it specifically to the fulfillment of God’s Law (“It is right for us to meet all the Law’s demands”), while Barclay is even more general: “for the right thing for us to do is to do everything a good man ought to do.” One scholar affirms that the key to understanding the meaning of righteousness in the Gospel of Matthew is its usage in the Old Testament. There the phrase “the righteousness of God” refers to “God’s acts of righteousness” by which he brings about salvation for his people. “Righteousness” in fact becomes a synonym for “salvation,” and the Messiah may be referred to as “the Lord is our righteousness” (Jer 23.6; 33.16; see Isa 11.1-4). By obedience to God, his people themselves become involved in God’s redemptive activity: “do righteousness, for soon my salvation (my righteousness) will come” (Isa 56.1). If this idea is followed through in the Old Testament, the conclusion must then be reached that “we can no longer make a sharp distinction between God’s actions with respect to men and the human actions that spring from God’s. The question is only one of emphasis … In our passage the doing of God’s will is certainly intended.”

Other scholars concur with this opinion; for example, one of them defines the meaning of to fulfil all righteousness as “to leave nothing undone that had been revealed as the righteous will of God.” Another scholar points out that the concept of “righteousness” grows out of the Old Testament notion of God’s faithfulness to the covenant that he made with Israel. It is also used of the obedience that is demanded by God of the people who accept this covenant relation with him. By this act of baptism, Jesus at once identifies himself with the whole people of God and at the same time does what God demands of him.

In an important study of the term righteousness, it is concluded that righteousness is a peculiarity of Matthew’s linguistic usage (seven times in Matthew, but elsewhere in the Synoptic Gospels only in Luke 1.75). The scholar who made the study states: “It is a case of a completely uniform use: it denotes the conduct of a man which is in agreement with God’s will, which is well pleasing to him and right, rightness of life before God.” Further support is offered by another scholar who believes that righteousness “must be seen as the whole purpose of God for his people, and not … as a moral quality only.” He therefore takes the phrase to fulfil all righteousness to mean “the fulfillment not only of the demands of God upon his people, but also the fulfillment of those Scriptures in which those demands are set out—law, prophets, writings. In any event, the baptism administered by John was a direct response to the will of God, and so the Messiah must submit to it.”

The above scholars have been referred to in some detail for the sake of pointing out that there is wide agreement regarding the meaning of righteousness in the Gospel of Matthew. The basic notion is that of doing the will of God. It is in no way a legalistic term, but describes the natural and inevitable response to God by his people. In the present context Jesus interprets baptism at the hands of John the Baptist as a means by which both he and John must react to God’s will and grace.

Thus in Matthew it is fitting to render righteousness generally with a term such as “doing what God requires” or “doing God’s will.” The actual expression will vary according to the structure of the individual sentence in which it occurs.

In a large number of languages, translators have found that the translation of fulfil all righteousness in Good News Translation has been a useful model, so it may be rendered “In this way we will be doing what God requires,” or “… what God wants done,” or “… will be fulfilling God’s righteous plan.”

In the short sentence Then he consented, the Greek text does not explicitly mention John by name; Good News Translation (and other translations) explicitly identify him on the basis of the requirements of the respective receptor languages. This sentence can be translated “So he agreed” or “So John did what Jesus asked.”

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 .

SIL Translator’s Notes on Matthew 3:15

Paragraph 3:15

3:15a

There is a contrast between 3:14 and 3:15. The contrast is between John trying to prevent the baptism and Jesus telling him to allow it. Some English versions show this contrast with the conjunction “But” (English Standard Version). However, the Berean Standard Bible and some other English versions do not explicitly show the contrast.

Let it be so now: In this context, the Greek word that the Berean Standard Bible translates as Let it be so refers to permitting something to happen. John had tried to prevent the baptism (3:14a). But Jesus told him to allow it.

Here are some other ways to translate this phrase:

Permit it at this time (New American Standard Bible)
-or-
For now this is how it should be (Contemporary English Version)

now: In this context, the word now indicates that that particular moment in time was the right time for John to baptize Jesus.

Here is another way to translate this word:

at this time (New American Standard Bible)

Jesus replied: The Greek word that the Berean Standard Bible translates as replied sometimes introduces an answer to a question. In this passage, it introduces a response to a rhetorical question, not a real question.

The Berean Standard Bible places the words Jesus replied at the end of what Jesus said. This is good English style. However, in some languages, it may be more natural to follow the Greek and place these words at the beginning of the sentence. For example:

But Jesus answered him… (English Standard Version)

If you translated 3:14c as a question, you may want to use a word here meaning “answered.” But if you translated it as a statement, you may need to use a different word meaning something like “said” or “stated.”

3:15b

The Greek of 3:15b begins with a conjunction that is often translated as “for.” It introduces the basis for Jesus’ command in 3:15a. The Berean Standard Bible omits this conjunction. Here is another way to translate this conjunction:

because (Contemporary English Version)

In some languages, it will be more natural to put 3:15b before 3:15a. For example:

15bIt is proper for us to do this ⌊in order⌋ to do what God wants. 15a⌊So⌋ for now, let it be so.

It is fitting for us: The word fitting refers to something being morally right or correct. It was proper or correct for John to baptize Jesus.

Here are some other ways to translate this clause:

it is right for us (NET Bible)
-or-
we must do (Contemporary English Version)
-or-
it is proper for us (New International Version)

to fulfill all righteousness: The phrase to fulfill all righteousness indicates that when John baptized Jesus, they would accomplish God’s will. The word righteousness refers here to doing the right/good things that God requires. It was God’s will at that moment for John to baptize Jesus, and it was God’s will for Jesus to undergo John’s baptism.

Here are some other ways to translate this phrase:

do all that God requires (Good News Translation)
-or-
to do the right/good things that God wants

This phrase probably refers only to the baptism. It does not refer to all the things that God wanted Jesus to do. Your translation should not indicate a general reference for all time.

in this way: The Greek word that the Berean Standard Bible translates as in this way can also be translated as “thus” or “this.” For example:

it is proper for us to do this (New International Version)
-or-

This is the proper way to do everything that God requires of us. (God’s Word)

General Comment on 3:15a–b

Verse 3:15a–b is a direct quote. In some languages, it is more natural to translate this as an indirect quote. For example:

15aBut Jesus told him to allow it at that time 15bbecause it was proper for them to do it ⌊in order⌋ to do what God wanted them to do.

3:15c

Then John permitted Him: The word permitted indicates that John agreed or accepted. For example:

So John agreed (Good News Translation)

It is implied that John agreed to baptize Jesus. In some languages, it may be natural to make this information explicit. For example:

So John agreed to baptize Jesus (New Century Version)

-or-

So John accepted ⌊to baptize Jesus⌋

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