The Greek that is translated as “curse” in English” is translated as “with our mouth we blaspheme (our fellowmen)” in Mezquital Otomi), as “speak evil of” in Sayula Popoluca, and as “ask for a calamity for” in Eastern Highland Otomi (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
The Hebrew word that is transliterated in Greek and typically in English as “rabbi” is translated in Indonesian and Malay as guru — “teacher” — or bapak guru — “father teacher” in recent translations. (The only exception that is the Alkitab Versi Borneo of 2015 that transliterates as rabi.)
Source: Daud Soesilo in The Bible Translator 1996, p. 335ff,)
Following is a Armenian Orthodox icon of Peter (found in the Ghazanchetsots Cathedral in Shusha, Azerbaijan).
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 )
Following is a hand colored stencil print on momigami of Peter by Sadao Watanabe (1970):
“Peter” or “Cephas” in Finnish Sign Language (source )
See also Peter – rock.
Like many languages (but unlike Greek or Hebrew or English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator 2002, p. 210ff.), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
Here, individual or several disciples address Jesus with the formal pronoun, expressing respect. Compare this to how that address changes after the resurrection.
See also this devotion on YouVersion .
Following are a number of back-translations of Mark 11:21:
- Uma: “Petrus remembered Yesus words. So he said to Yesus: ‘Teacher, look at the ara tree you cursed yesterday, it’s withered!'” (Source: Uma Back Translation)
- Yakan: “So-then Petros remembered what Isa had said about the tree. He said to Isa, ‘Uy, Sir, look. The igira tree you cursed is already withered.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Peter remembered this, and he said to Jesus, ‘Look at it! That fig tree which you cursed has dried up.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Then Pedro remembered what Jesus had said, and he said, ‘Lord, look! The tree you cursed, it truly dried-up!'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Pedro remembered that event and said to Jesus, ‘Master, just look. That igos which you cursed is already dead.'” (Source: Tagbanwa Back Translation)