Click or tap here to see the rest of this insight.
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 are (され) 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, ik-are-ru (行かれる) or “go” is used.
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).
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 ; see also We All are One in Christ)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Matthew 4:1-11:
The Holy Spirit led Jesus into the desert,
where he was tested by the devil and ate nothing
for forty days and forty nights.
When Jesus was about starved, the devil came up and said:
“You claim to be God’s Son,
so turn these stones into bread!”
“Read the Bible,” said Jesus,
“Nourishment from God’s Word
is all anyone really needs’.”
Now on the pinnacle of the Jerusalem temple,
the devil challenged Jesus, “Jump off! —
Like the Bible says, ‘God will send angels
to protect your feet from the stones’.”
“Read it again,” replied Jesus. “It says,
Don’t ever try to put God to the test!”
Finally, from the top of a high mountain,
the devil pointed out the authority of all earthly kingdoms,
“They’re yours.’ Just kneel and worship me.”
“Enough of you!” answered Jesus,
“The Bible teaches us to worship only God.”
So the devil departed,
and angels descended to wait on Jesus.
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®).
Then indicates that the events described here occurred immediately after the baptism described in chapter 3. Translators can use “Next” or “After that.”
Then Jesus was led up by the Spirit is transformed into an active construction by Good News Translation: “Then the Spirit led Jesus.” Mark (1.12) uses an active form and a stronger verb: “the Spirit made him go.” It is characteristic of Matthew that he changes Mark’s active voice into a passive (see 9.25; 14.11; 16.26; 18.8; 19.13; 24.22 [twice]; 26.57; 27.38; 28.6); however, this stylistic feature of Matthew’s Gospel must not be carried over automatically into translation. Instead the translator must choose in each instance the form that is most satisfactory for his own language (whether active or passive), rather than following the form of either Matthew or Mark.
The root meaning of the verb used by Matthew is “to lead up” (see Revised Standard Version, Translator’s New Testament, Phillips). However, most translations do not render the verb literally, even though from the Jordan River valley one would have to go “up” to get into the Jordan wilderness.
The word translated was led up is not as strong as the one used in Mark (“was made to go”), but it is nevertheless important to avoid a word that means simply that the Spirit “went before him” or “showed him the way.” Translators should use “was taken” or “was conducted,” or if the active form is used, “took” or “conducted.”
Die Bibel im heutigen Deutsch explicitly identifies the Spirit as the “Spirit of God.” In fact, there are many languages where it will be necessary to do the same thing, or perhaps to use “Holy Spirit.” Otherwise, in cultures where everyone is believed to have a spirit in him, it could appear that it was Jesus’ own spirit that led him, or that he went entirely at his own inclination.
Translators should use the same word for wilderness here that they did in 3.1.
Matthew sees divine purpose involved in Jesus’ going to the wilderness, as is indicated by the structure to be tempted (see comment at 3.13). Although to be tempted is the rendering represented by most translations, the context seems better satisfied by “to be put to the test” (Die Bibel im heutigen Deutsch, Translator’s New Testament). In the same way that God put his son Israel to the test during the days of Moses, so now his son Jesus is put to the test in the wilderness. However, in keeping with later Jewish thought, it is the Devil, rather than God, who now puts Jesus’ loyalty to the test.
When translating to be tempted, it is first necessary to find a solution for “tempted.” As we pointed out, “put to the test” is probably closer to the meaning in this context. Barclay has “to undergo the ordeal of temptation.” Some translations have “prove” or “test to see how strong he was.” Others have used “to be tried” (but in the sense of testing, not in a juridical sense of being on trial). There are translators who have followed the more traditional understanding of “tempted” and said “so the Devil could try to make him do wrong.”
The construction shows purpose. He was led into the wilderness “in order to be tested” or “so that he could be tested.” Often an active sentence is better than a passive one: “so that the Devil could put him to the test” or “so that there the Devil would test him.”
The devil is the translation of the Greek word that means “the accuser, opponent.” This is one of the titles for “Satan”—which is just one of his names. As part of the same exercise that translators go through to find a good way to translate “Holy Spirit,” a word is usually discovered that can be used for “spirits,” supernatural beings that have the power to act in the world in various ways. Sometimes these are seen by people as inherently evil, so that the word can stand alone to translate “evil spirits,” “demons,” and “unclean spirits.” In other cultures, these spirits are thought to do both bad and good, and the adjective “evil” or “bad” must be used with the noun in translation. Often there will be a name for one evil spirit that is the source of evil or the source of power for the other evil spirits, and this name can then be used for “Devil.” Otherwise, the word “chief” or “head” is used with the word chosen for “evil spirits,” so that “Devil” is “chief (or, head) evil spirit.” If possible, translators should then use this title in places where the text has “Devil,” and reserve “Satan” for the places where that proper name is used.
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, God allowed Satan to tempt Jesus so that Jesus could show that he always obeyed his Father. The children of Israel had failed to obey God during their forty years in the wilderness. But Jesus, as the Messiah, proved his obedience to God during his forty days of fasting and temptation in the wilderness. He “passed” this test and demonstrated that he truly was the “Son of God.”
Here are some other possible headings for this section:
The temptation of Jesus
-or-
The devil tried to make Jesus sin
-or-
Jesus was tempted by the devil
There is a parallel passage for this section in Luke 4:1–11, and a shorter version occurs in Mark 1:12–13.
Paragraph 4:1–2
4:1a
Then: The conjunction Then introduces a new story. It also indicates that 4:1 happened after 3:17. The Greek text does not indicate how much time passed between these two stories. Use a general term that indicates that the events in this section happened shortly after the events in chapter 3.
Here is another way to translate this conjunction:
Soon afterward
Jesus was led by the Spirit: The Greek verb that the Berean Standard Bible translates as was led means to “guide or direct someone from a lower to a higher elevation.” Here the Holy Spirit led Jesus from the low area of the Jordan River to a higher elevation where the wilderness was located. The New International Version translates this phrase as:
Jesus was led up by the Spirit
In some languages, it is important to say whether people go up or down when they walk somewhere. In other languages, this will be unusual or may be confusing. If it is not natural in your language, you may use a more general expression as the Berean Standard Bible and some English versions do. For example:
Then Jesus was led by the Spirit into the wilderness (NET Bible)
The verb was led is passive.
Here are some other ways to translate this verb:
• As a passive verb. For example:
Jesus was led by the Spirit
-or-
Jesus was guided by the Spirit
• As an active verb. For example:
the Spirit led Jesus (New Century Version)
-or-
the Spirit directed Jesus
-or-
the Spirit went with Jesus
the Spirit: The phrase the Spirit refers to the Holy Spirit. This is the same Spirit as the “Spirit of God” (in 3:16) and “Holy Spirit” (in 1:18).
Here are some other ways to translate this phrase:
God’s Spirit
-or-
the Spirit from God
-or-
Spirit belonging to God
-or-
Sacred/Pure Spirit
See the note on 1:18d for more information.
into the wilderness: The Greek word that the Berean Standard Bible translates as wilderness refers to a wild, desolate area where few people lived. It was often a dry area, but it was not just barren sand and rock. Some wild grasses and bushes grew there. Some English versions translate this word as “desert.” But the focus here is that few people lived there, not that it was dry.
Some languages have a special word to refer to such an area, such as “the bush” (Africa) or “steppes” (Asia). It may be appropriate to use such a word here.
Here are some other ways to translate this word:
desert (New International Version)
-or-
empty land
-or-
region where no one lives
This same word occurs in 3:1b.
4:1b
to be tempted by the devil: The clause to be tempted by the devil indicates the purpose for which the Spirit led Jesus into the desert. The Spirit led Jesus into the desert in order that he would be tempted by the devil.
This clause is also passive. Here are some other ways to translate this:
• As a passive clause. For example:
in order to be tempted by the devil
• As an active clause. For example:
so that the devil could tempt him
-or-
for the devil to tempt him
tempted: The Greek word that the Berean Standard Bible translates as tempted means “tried to cause someone to sin.” The devil tried to make Jesus sin by telling him that obeying his advice would have good results. He lied to Jesus to encourage him to do what was wrong.
Here are some other ways to translate this word:
encouraged/enticed to do wrong
-or-
tried to get Jesus to disobey ⌊God⌋
-or-
test (Contemporary English Version)
the devil: The phrase the devil refers to the chief of all evil spirits. One of his names is Satan. (In Hebrew this name means “enemy.”) He is the enemy of God and God’s people.
Here are some other ways to translate the devil:
• Use a local name or idiom that refers to the chief of all demons. Some languages say something like:
the left-handed one
-or-
the barking one
• Transliterate the term for “devil” or “Satan” in the national language. Make sure it sounds natural in your language. For example:
debili
-or-
Shatani
• Use a descriptive word or phrase. For example:
chief/boss of the evil spirits
-or-
main enemy of God
Try to use a term that will be acceptable to churches in the area. It is suggested that you also add a footnote or glossary entry that further explains who the devil is. For example:
The devil is the leader of all evil spirits/demons. He had previously been an angel in heaven, but he rebelled against God. God expelled him from heaven, and now he tempts people on earth. Here are other names for Satan that are used in the Bible: “Beelzebul,” “the Evil One,” “the Enemy,” and “the Tempter.”
Leave a Reply
You must be logged in to post a comment.