The Greek transliteration Ἰησοῦς (Iēsous) *jesu-os → [jeˈsus] can stand for both Classical Biblical Hebrew Yehoshua[jəhoˈʃuaʕ] (top two) and Late Biblical Hebrew Yeshua[jeˈʃuaʕ] (bottom). This later form developed within Hebrew (not Aramaic).[3] All three spelling variants occur in the Hebrew Bible, including when referring to the same person. During the Second Temple Period, Jews of Galilee tended to preserve the traditional spelling, keeping the <ו> letter for the [o] in the first syllable, even adding an additional letter for the [u] in the second syllable. However, Jews of Jerusalem tended to spell the name as they pronounced it, [jeˈʃuaʕ], contracting the spelling to ישוע without the [o] letter. Later, Aramaic references to the Hebrew Bible adopted the contracted phonetic form of this Hebrew name as an Aramaic name.
主條目：Names and titles of Jesus in the New Testament
David Talshir, 'Rabbinic Hebrew as Reflected in Personal Names', Scripta Hierosylamitana vol. 37, Magnes Press, Hebrew University in Jerusalem, 1998:374ff.
The Blackwell Companion to Jesus p220 Delbert Burkett - 2010 "That is to say, varying presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity can easily predetermine which texts might be identified and interpreted as having him in mind."
Robert E. Van Voorst. Jesus outside the New Testament. 2000 ISBN 978-0-8028-4368-5. p. 124. "This is likely an inference from the Talmud and other Jewish usage, where Jesus is called Yeshu, and other Jews with the same name are called by the fuller name Yehoshua, "Joshua""
Meier, John P.The Roots of the Problem and the Person (Convenience link). A marginal Jew: rethinking the historical Jesus 1. Anchor Bible Series. 1991: 98 [August 3, 2011]. ISBN 978-0-385-26425-9. LCCN 91010538. OCLC 316164636. （原始內容存檔於2021-10-13）. While not accepting the full, radical approach of Maier, I think we can agree with him on one basic point: in the earliest rabbinic sources, there is no clear or even probable reference to Jesus of Nazareth. Furthermore, I favor the view that, when we do finally find such references in later rabbinic literature, they are most probably reactions to Christian claims, oral or written.
