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, ọYẹsọ, Sesi, Sisa, Sísa, Sisas, Sises, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, yasuɛ, 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 .

large numbers in Angguruk Yali

Many languages use a “body part tally system” where body parts function as numerals (see body part tally systems with a description). One such language is Angguruk Yali which uses a system that ends at the number 27. To circumvent this limitation, the Angguruk Yali translators adopted a strategy where a large number is first indicated with an approximation via the traditional system, followed by the exact number according to Arabic numerals. For example, where in 2 Samuel 6:1 it says “thirty thousand” in the English translation, the Angguruk Yali says teng-teng angge 30.000 or “so many rounds [following the body part tally system] 30,000,” likewise, in Acts 27:37 where the number “two hundred seventy-six” is used, the Angguruk Yali translation says teng-teng angge 276 or “so many rounds 276,” or in John 6:10 teng-teng angge 5.000 for “five thousand.”

This strategy is used in all the verses referenced here.

Source: Lourens de Vries in The Bible Translator 1998, p. 409ff.

See also numbers in Ngalum and numbers in Kombai.

Translation commentary on Revelation 20:4

Then I saw thrones: although the text does not specify it, these thrones are in heaven, not on earth.

Seated on them: this translates the third person plural active “they sat on them,” the equivalent in the Greek of an impersonal passive. Another way to state this is “The ones sitting on them.”

Those to whom judgment was committed: “those to whom God had given the right to rule.” Often in the Bible the verb “to judge” and the noun “judgment” mean “to rule” and “rule.” As the end of the verse makes clear, they were given the right to rule with Christ for a thousand years. They are not appointed judges but rulers, kings (see Matt 19.28; Luke 22.30).

Also I saw the souls of those who had been beheaded: this begins a lengthy description of the martyrs (see 6.9 “the souls of those who had been slain”). The Greek verb translated beheaded (appearing only here in the New Testament) indicates that an ax was used in their execution. For souls see 6.9. This clause may also be rendered as “Also I saw the souls of those people whom others had beheaded (or, cut their heads off).”

It should be clear that the souls of those who had been beheaded, that is, the martyrs, are precisely the ones who were sitting on the thrones. The Greek text says (quite literally) “I saw thrones, and they sat on them, and power to rule was given them, and the souls … hands.” The clause beginning “and the souls” is in apposition to the unnamed subject of the verb “they sat.” Neither Revised Standard Version nor Good News Translation is satisfactory, since neither one clearly shows the connection between the two parts of the passage. A more satisfactory rendering, then, of the first part of this verse is “Then I saw thrones (or, kings’ chairs), and the ones seated on them were those whom God had given the right to rule. They were the souls of those people….”

For their testimony to Jesus: see comments, 1.2, 9; 12.17; 19.10.

For the word of God: see comments at 1.2, 9; 6.9.

Had not worshiped the beast or its image: see 13.12, 15; 14.9.

Had not received its mark on their foreheads or their hands: see 13.16; 14.9.

They came to life: they came back to life at the same time that the Devil was thrown into the abyss. Other ways of rendering this are “They returned to life,” “They received life again,” or even “God caused them to live again.”

Reigned with Christ: “they ruled as kings with Christ.” The Greek text here has the definite article with “Christ,” so that it probably should be translated as the title “the Messiah” and not as a proper noun. The name “Christ” appears in Revelation as part of the name “Jesus Christ” in 1.1, 2, 5; it appears with the Greek definite article here and in verse 6; and, following “God,” it appears with the definite article and the possessive “his” (“his Messiah”) in 11.15; 12.10. Both here and in verse 6 it is recommended that it be translated as the title, “the Christ,” “the Messiah,” or “God’s Chosen Savior,” and not as a proper noun.

An alternative translation model for these verses is:

• And then I saw some thrones, on which sat those who had been beheaded because they had proclaimed the message of Jesus and the word of God. These people had not worshiped the beast or its statue, and they had not received the mark of the beast on their foreheads or their hands. They came back to life and sat on the thrones. God gave them the right to rule, and they reigned with the Messiah for a thousand years.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on The Revelation to John. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

SIL Translator’s Notes on Revelation 20:4

Paragraph 20:4–6

20:4a

Then I saw the thrones, and those seated on them had been given authority to judge: These verses do not say whether these judges were angels, people, or other beings. Your translation should allow any kind of being to be the judges. For example:

And I saw thrones, with appointed judges seated upon them (Phillips’ New Testament in Modern English)
-or-
Then I saw thrones, and those who sat on them were given the power to judge (Good News Translation)
-or-
Next I saw thrones. The ones sitting on them were given authority to judge.

the thrones: The word thrones refers to the official chairs where kings or people with great authority sit. A throne represents that authority. See how you translated this word in 19:4. But here, your translation should refer to the chairs of the judges, not the chairs of kings or other leaders.

those seated on them had been given authority to judge: This clause is passive. Some languages must use an active clause. For example:

to whom ⌊God⌋ had given authority to judge
-or-
whom ⌊God⌋ appointed/chosen as judges

authority: Here the word authority refers to having the right and power to control or rule over someone or something.

judge: The word judge indicates that those on the thrones will decide whether people are guilty of wrongdoing.

20:4b

the souls: The word soul refers to the essential part of a person, the part that does not die when his body dies. Use the usual word for this part of a person.

those who had been beheaded: This clause is passive. Some languages must use an active clause. The beast or one of his followers had beheaded the believers. For example:

those whose heads ⌊the beast⌋ had cut off
-or-
those whom ⌊others/enemies⌋ beheaded

beheaded: There are two ways to interpret the Greek word that the Berean Standard Bible translates as beheaded :

(1) It refers to cutting off the head of someone. For example, the God’s Word says:

heads had been cut off

(2) It refers to any kind of killing someone. For example, the New Century Version says:

killed

It is recommended that you follow interpretation (1), because the lexicons support it and not interpretation (2).

20:4c

their testimony of Jesus: The Greek phrase that the Berean Standard Bible translates as their testimony of Jesus is literally “the testimony of Jesus.” There are two ways to interpret this phrase:

(1) It indicates that people gave a testimony about Jesus. For example:

they had told about Jesus (Contemporary English Version)

(2) It indicates that Jesus gave a testimony. For example:

they had proclaimed the truth that Jesus revealed (Good News Translation)

It is recommended that you follow interpretation (1).

for the word of God: Here the phrase the word of God refers to what God said. It is the message from God to people. The believers believed this word of God. They probably also told it to others.

In some languages it is necessary to explain what was done with the word of God. For example:

because ⌊they believed⌋ God’s message
-or-
because ⌊they followed⌋ God’s word

See how you translated this phrase in 6:9.

20:4d

and those who had not worshiped the beast or its image: The Greek phrase that the Berean Standard Bible translates as and those who is literally “and who.” There are two ways to interpret the Greek phrase:

(1) It continues talking about those who had been beheaded. For example:

and who had not worshiped the beast or its image (Revised Standard Version)

(2) It introduces a new group of people. For example:

and those who refused to worship the beast or his statue (New Jerusalem Bible)

It is recommended that you follow interpretation (1).

worshiped: This word refers to honoring someone or something as sacred/divine. Other ways to translate this word are:

venerated
-or-
revered

See how you translated this word in 13:4 or 19:20.

its image: This word refers to a statue. See how you translated this word in 13:14 or 19:20.

20:4e

and had not received its mark on their foreheads or hands: This is the second deed that these believers did not do. In some languages it is more natural to introduce this clause with the word “or.” For example:

or received its mark on forehead or hand (Revised English Bible)

mark: This word refers to any kind of sign or symbol that is easily seen. These verses do not say how the mark was placed on the hand or forehead. See how you translated mark in 13:16 or 19:20.

20:4f

And they came to life: It is implied that God caused them to live again. In some languages a literal translation would wrongly imply that they returned to life by their own power. If that is true in your language, you may want to:

• Translate the literal meaning and explain in a footnote that God caused them to live again. An example footnote is:

God caused them to live again.

• Explain in your translation that God caused them to live again. For example:

⌊God caused⌋ them to return to life

20:4g

reigned: This word refers to ruling over people as their leader. For example:

ruled as kings (Good News Translation)

Christ: The word Christ is a title for Jesus. It means “the anointed one.” See how you translated this word in 1:1 or 12:10.

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