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):
Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe. For other images of Sadao Watanabe art works in TIPs, see here.
Image taken from He Qi Art . For purchasing prints of this and other artworks by He Qi go to heqiart.com .
For other images of He Qi art works in TIPs, see here.
Following is an painting by Wang Suda 王肅達 (1910-1963):
Copyright by the Catholic University Peking, China
Text under painting translated from Literary Chinese into English: The Second Commandment
Peter swears he doesn’t know the Lord
Image taken from Chinese Christian Posters . For more information on the “Ars Sacra Pekinensis” school of art, see this article , for other artworks of that school in TIPs, see here.
Retrotraducciones en español (haga clic o pulse aquí)
Afuera en la plaza Pedro se estaba calientando las manos al fuego, y una mujer, sierva del sumo sacerdote caminó (hacia él) y lo vio y dijo: “Jesús es del pueblo de Nazaret, y tú siempre ibas de lugar a lugar con él.”
Pedro (dijo): “No lo conozco”, y caminó hacia la puerta y oyó el galló gritando.
Otra vez la sierva lo vio y dijo: “Este hombre estaba junto con Jesús, pero Pedro lo negó.”
Después las personas dijeron: “Sentimos seguros que este hombre estaba con Jesús, lo conocemos, él también es de Galilea.”
Pedro (dijo): “Este hombre Jesús, no lo conozco, de verás, en serio, si miento Dios me castigue.”
En este instante el gallo gritó por segunda vez, y Pedro lo oyó y se acordó de que Jesús recientemente lo había dicho: “Tú me negarás tres veces y después el gallo gritará por segunda vez.”
Pedro tuvo un cambio de corazón y lloró y lloró.
Outside in the square Peter was warming his hands by the fire and a woman, servant of the high priest, walked up (to him) and saw him and said: “Jesus is from the village of Nazareth and you were always traveling around with him.”
Peter (said): “I don’t know him” and he walked to the door and heard the rooster crow.
Again the servant woman saw him and said: “This man was with Jesus, but Peter denied it.”
Afterwards the people said: “We feel sure that this man was with Jesus, we know him, he is also from Galilee.”
Peter (said): “This man Jesus, I don’t know him, really, seriously, if I lie God may punish me.”
At that moment the rooster crowed for the second time, and Peter heard it and remembered what Jesus had told him just before: “You will deny me three times and then the rooster will crow for the second time.”
In the house of the high priest, where the judges, chief priests and others had gathered to judge Jesus, Peter was standing in the courtyard, warming himself by the fire. A woman, the high priest’s servant, passed by. As she passed by, she looked at Peter, looked closely and said:
— Yes, that’s right, you were with Jesus of Nazareth. It’s you.
Peter said, “No, no. I do not know him.” And he went away to another place. At that moment the rooster crowed for the first time. Peter went away to the side, but the same servant girl, passing by, saw him and began to say to everyone, “Look, this is he, this man was with Jesus.” Peter said, “No, no!!!” And he went away again to another place. And the people who had gathered there, seeing Peter, said, “Yes, indeed, it was you who was with Jesus, for you speak like a man from Galilee.”
Peter said, “No, it’s not me. I’m honest to God, I don’t know who Jesus is, no.” And at that moment the rooster crowed a second time. Peter, hearing the rooster, remembered Jesus telling him, “By the time the rooster crows twice, you will have already denied me three times!” Peter remembered these words and began to worry and cry very much.
Original Russian back-translation (click or tap here):
В доме первосвященника, где собрались судьи, первосвященники и другие люди, чтобы судить Иисуса, там во дворе Петр стоял, грелся у костра. Там проходила женщина, служанка первосвященника. Когда она проходила мимо, она посмотрела на Петра, присмотрелась и сказала:
– Да, точно, ты был с Иисусом из Назарета. Это ты.
Петр сказал: «Нет, нет. Я не знаю его». И отошел в другое место. В это время петух прокричал первый раз. Петр отошел в сторону, но эта же служанка, проходя мимо, увидела его и стала всем говорить: «Вот, это он, этот человек был вместе с Иисусом». Петр сказал: «Нет же, нет!!!» И он опять отошел в другое место. И люди, которые там собрались, увидев Петра, сказали: «Да, точно, это ты был вместе с Иисусом, потому что ты говоришь, как человек из Галилеи».
Петр сказал: «Нет, это не я. Я честен перед Богом, я не знаю, кто такой Иисус, нет». И в это время прокричал петух второй раз. Петр, услышав петуха, вспомнил, как Иисус сказал ему: «К тому времени, когда петух дважды прокричит, ты уже трижды от меня отречешься!» Петр вспомнил эти слова и начал очень сильно переживать и плакать.
Following are a number of back-translations of Mark 14:67:
Uma: “When she saw Petrus warming himself by the fire, she looked at him and said to him: ‘Aren’t you (sing.) also one of the companions of Yesus the Nazaret person over there [in sight]?'” (Source: Uma Back Translation)
Yakan: “When she saw Petros warming-himself, she really stared at him and she said, ‘Oy, you were also a companion of that man from Nasaret, Isa.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “She looked at Peter who was warming himself and she said, ‘You are also a companion of Jesus of Nazareth.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Upon her seeing Pedro warming-himself-at-the-fire, she looked-closely at him and said, ‘You (sing.) are emphatically one of the companions of Jesus from-Nazaret.'” (Source: Kankanaey Back Translation)
Tagbanwa: “She saw Pedro who was warming himself. When she saw, she scrutinized him well and spoke, saying, ‘You are indeed a companion of Jesus the Nazaretanen!'” (Source: Tagbanwa Back Translation)
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, 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, 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, Jeso, Jesoe, Jesosa, Jesoshi, 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, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yēēsu, Yehsu, Yëësu, Yeisu, Yeisuw, Yeshu, Yeso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, 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 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 )
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
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®).
emblepsasa (cf. 8.25) ‘looking on (him),’ ‘looking closely at (him),’ ‘fixing her gaze upon (him)’: this participle, in contrast with the first one (idousa ‘seeing’), indicates a more prolonged scrutiny (cf. the use of the verb in 10.21, 27).
kai su ‘you too,’ ‘you also.’
tou Nazarēnou (cf. 10.47) ‘the Nazarene’: it is probable that in the other three places in Mark where the word occurs (1.24; 10.47; 16.6) it should be translated as here, ‘the Nazarene,’ and not simply as a geographical designation, ‘of Nazareth.’ Here, in conjunction with tou Iēsou ‘Jesus,’ the meaning is ‘the Nazarene, (even) Jesus’; cf. Montgomery ‘that Nazarene, Jesus’; Lagrange avec le Nazaréen, avec Jésus.
Translation:
It is essential that the two verbs seeing and looked are not translated as mere repetitions of the same action. In the first instance the maid saw that Peter was there warming himself. In the second case, ‘she looked very closely at him’ or ‘she examined him.’
Though it is true that Nazarene probably implies more than mere geographical origin, in most languages there is no way in which a derivative adjectival form such as ‘Nazarene’ can carry the implications of the Greek text. Accordingly, ‘that man from Nazareth, that Jesus’ may be the only equivalent. In some languages, however, the appositive elements must be reversed, ‘with Jesus, that man from Nazareth,’ or if a relative clause is required, ‘with Jesus, who is that man from Nazareth.’ In the use of ‘that man from’ or ‘the one from’ one may attempt to approximate something of the articular construction in Greek ‘the Nazarene,’ whereas merely ‘Jesus from Nazareth’ would not carry quite the same range of meaning.
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .
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