cock, rooster

The Greek that is translated in English as “rooster crowed” or “cock crowed” is translated in North Alaskan Inupiatun as “the bird called.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

And he broke down and wept (image)

Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service. More images can be viewed at rotation.org .

For other images by Annie Vallotton on Translation Insights & Perspectives, see here.

Peter

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):

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.

In Finnish Sign Language it is translated with the sign signifying “key” (referring to Matthew 16:19). (Source: Tarja Sandholm)


“Peter” or “Cephas” in Finnish Sign Language (source )

In Swiss-German Sign Language it is translated with the sign for “rock,” referring to the meaning of the Greek word for “Peter.”


“Peter” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

See also Peter – rock.

Learn more on Bible Odyssey: Peter .

Peter denies Jesus (image)

He Qi © 2021 All Rights Reserved.

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.

complete verse (Mark 14:72)

Following are a number of back-translations of Mark 14:72:

  • Uma: “At that time, a chicken crowed a second time. Petrus remembered Yesus’ words earlier that said to him: ‘Before a chicken crows the second time, you (sing.) will already have denied three time that you (sing.) know me.’ [So] Petrus wept sobbingly.” (Source: Uma Back Translation)
  • Yakan: “Immediately the cock crowed. This was the second time. Then Petros remembered what Isa had said to him, ‘(When) the cock has not yet crowed twice, you will have argued/denied three times that you do not know me.’ When Petros thought about this, he wept.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And immediately the chicken crowed a second time. And then Peter remembered what Jesus had said to him when he said, ‘Before the chicken crows twice you will say three times that you do not know me.’ And then Peter wept out loud because his breath was very painful.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Right-then the rooster crowed the second-time (lit. repeated to crow). And then Pedro remembered what Jesus had said that before the repeating of the rooster to crow, he would three-times say-in-denial that he didn’t know him. And he was absolutely defeated by his sorrow (lit. pain of his thoughts) and he cried-bitterly.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Suddenly/unexpectedly a rooster crowed again. Pedro remembered then what Jesus had said to him, saying, ‘Before the rooster crows a second time, three times you will deny me.’ When he remembered that, he cried.” (Source: Tagbanwa Back Translation)

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, Cecoc, Chesús, Chi̍i̍sū, 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, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, İsa, I’sa, Isiso, Ísu, Isus, Isusa, Iisussa, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesus, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jeso, Jesoe, Jesosa, Jesoshi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, 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, 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 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 would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, 耶 would be the family name of Jesus and 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 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 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.

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, Japanese prints.

See also this devotion on YouVersion .

Honorary are / rare constructs denoting God (“speak”)

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 show different degree of politeness is through the usage of an honorific construction where the morphemes rare (られ) or are (され) are 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, hanas-are-ru (話される) or “speak” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Mark 14 as chanted Injil

The following is an audio representation of a chanted Injil (Gospel) of Mark 14 in Arabic with a back-translation into English underneath:


© Al Kalima (source )

1 Two days before the coming of the feast of Passover and the feast of Unleavened Bread, the chief priests and scholars of the Torah came to gather, and they intended to seize Sayyidna Isa and they consulted one another to kill him.
2 But they became aware of the danger of this because it was at the time of the feast, so they began to say: “We will not do this at the coming of the feast, lest there be much unrest among the people.”

3 In the village of Beit Anya, where Sayyidna Isa was staying, and while he was with Simon the Leper eating food, a woman came carrying an alabaster flask containing pure ointment of great cost made of nardeen, then she broke the neck of the flask, and poured on the head of Sayyidna the costly ointment that was in it.
4 Some of those present got upset at what that woman did, and grumbled among themselves saying: “This is clearly wasteful,
5 it would be possible to sell that ointment for more than three hundred dinars, to be distributed among the poor and disadvantaged to an extent!” They began to blame the woman angrily and harshly reproach her.
6 Then Sayyidna Isa said words to them not lacking harshness: “Leave the woman alone, why are you harassing her? What she has done for my sake is a generous act, reflecting her good intentions,
7 and I tell you, the poor will remain among you the length of days, and it is possible to do good to them when you wish, but I am not staying among you always.
8 For she has honored me as is appropriate for the noble to do, and if she has anointed me with perfume, that is because she has anointed my body prior to burial.
9 I tell you the truth: Wherever my message is proclaimed in the world, what this woman has done will be mentioned in truth.”

10 At this point Judas Iscariot, one of the twelve apostles, went to the chiefs of the priestly clergy, to hand over Sayyidna Isa to them in a treacherous deed,
11 and they were delighted about this and promised him for his deed money he would receive. So he began to watch Sayyidna Isa for opportunities to hand him over to them.

12 On the first day of the Feast of Unleavened Bread, the day sheep are slaughtered for the famous Passover supper, the apostles went to Sayyidna Isa saying: “Tell us where you want to have the Passover supper at and we will arrange it when the Feast of Passover comes and arrives.”
13 So he sent two of them for that purpose and sent them with his command: “Go to the holy city, and there you will find a man carrying a jar, so follow him.
14 He will enter a house, so enter behind him, and there say to the head of the household: “The Teacher asks you about the location of that room where he will have the Passover supper with his faithful apostles?!”
15 He will take you to the upper floor of the house, and show you a big room, furnished and prepared, and there prepare everything for the supper.”
16 So the two apostles went to the city after this explanation and prepared in that room the supper of Passover.
17 In the evening, Sayyidna Isa met with his twelve apostles over supper.
18 And as they were doing so, he turned to them saying: “I tell you the truth, one of you eating with me will hand me over in betrayal.”
19 The apostles were struck with sorrow and astonishment, and each one of them began to say: “Is it me?!”
20 But he cut through their confusion by saying: “It is one of the twelve sharing food with me.
21 The Lord of Humanity will suffer death, and the Holy Books testify, but the one who betrays the Master of Humanity will meet up with a terrible outcome, it would be better for him for a mother not to have borne him.”

22 While they were eating, Sayyidna Isa took a loaf of bread and thanked God for all the blessings and gave it to his apostles after having divided it and said: “Take; this bread is my body.”
23 Then he took the cup thanking God and gave it to them, and when they all drank from it,
24 he said to them: “What is in this cup represents my blood that will be shed in fact, for the sake of many people, establishing God’s new covenant.
25 But I make a vow that I will not drink any more from the juice of the grape, until that day when I will drink of it in the Divine Kingdom as a pure beverage.”
26 Then all of them began to chant some verses from the Psalms and sing, and after that departed toward the Mount of Olives.

27 Then he said to them: “The hour will come, during which you all abandon me, for it is found in the book of the prophet Zechariah: “God will strike the shepherd, and the sheep will be scattered.”
28 But after I rise alive from death, I will go ahead of you to Galilee where we will meet.”
29 But Peter answered him saying: “If everyone abandons you, I will not betray my trust.”
30 Sayyidna answered him saying: “I tell you the truth, you will abandon me today and deny me three times, before the rooster crows twice in the earliest hours.”
31 Peter insisted saying: “I will not abandon you even if this costs me death!” And all the apostles said the same.

32 Sayyidna Isa headed after this to a place called “Gethsemane,” and said to some of his apostles: “Remain here, while I pray.”
33 Then he took with him Peter and James and John. And he began to feel terror and sorrow.
34 So he told them of this condition of his saying with sorrow: “My soul is downcast to the point of death. So wait for me here and remain alert.”
35 He went away from them, and bent kneeling turning to God in prayer to the Lord of people, that he might lift from him, if he willed, the hour of suffering,
36 and he called out: “God, O eternal Father, You whose power is unlimited, send away from me this cup of this harsh torment, but O Sustainer let it be as you want, not as I want.”
37 Sayyidna returned after this to his three apostles and found them deep in sleep, so he woke Peter and said to him with a tone not lacking blame: “Simon, has sleep overcome you so that you cannot remain awake for me even one hour?!
38 Listen closely all of you: be vigilant and turn to God in prayer and ask Him that the trial you will face will not overcome you. I say to you: The desire to overcome temptation is in you, but humans are weak before it, unless they ask for God’s help.”
39 Then Sayyidna Isa left them and returned to prayer.
40 Afterwards he returned to his apostles who felt sleepiness again and it overcame them, and they found no answer to his words, and then he left them,
41 and returned to them and found them sleeping, so he said: “Were you unable to stand up to the power of sleep? Enough! The time has come, the Master of Humanity will be handed over to the hands of evildoers!
42 Get up, let’s go, for the one who betrayed me has come is coming in a moment.”

43 And Judas came, one of the twelve apostles, at the head of a gang of men carrying swords and sticks, sent by the priests and scholars, and other longstanding leaders.
44-46 When they arrived at Sayyidna Isa, Judas drew near to him saying: “My teacher, my teacher!” and kissed him with zeal deceptively, this was because Juda gave through the kiss an arranged signal, by which the soldiers would know Sayyidna Isa and so arrest him and take him strictly under their control.
47 One of those present drew a sword and swung it at the servant of the chief priest and cut off his ear.
48 So ٍSayyidna Isa turned to them with the words: “Am I a rebel that you have come out with your swords and sticks to arrest me?
49 Haven’t I been among you teaching people in the courts of the House of God openly every day? So why didn’t you arrest me there, people? But I tell you that this happened for confirmation, of the reports found about me in the Holy Books.”
50 And the apostles left him and took to flight,
51-52 and there was a young man among them who was accompanying Sayyidna Isa who only had a robe on, so when they grabbed him he slipped away from them, and left the robe in their hands and escaped naked.

53 Sayyidna Isa was driven to the house of the chief priest, and the priests and elders and scholars were gathered in the house,
54 and Peter who had been following him at a distance came, and entered the courtyard of the house, and sat with the guards to get warm around the fire.
55 All the priests and men of religion in the supreme council were arguing about him, regarding an accusation to condemn Sayyidna Isa and allow them to kill him, but they did not find anything to accuse him of,
56 and many false claims and perjured testimonies against him came before them, but they contradicted each other,
57-59 until some of them stepped forward saying: “We heard him say: “I will destroy the House of God that was built with the hands of workers, and I will build in three days another House not made by humans.” But this was found to be contradictory to other testimonies.
60 The chief priest at that time immediately stood in the midst of those present, and addressed Sayyidna Isa saying at that moment: “What is your answer to refute these accusations?”
61 But Sayyidna remained silent and did not speak. So the chief priest turned to him again with a question: “Are you the Messiah the spiritual Son of God Blessed and Exalted?”
62 So Sayyidna Isa answered him: “Yes, I am he, and you will see the Master of Humanity sitting at the right of God Almighty, and you will see him coming in the shadows of the clouds from heaven moving.”
63 The chief priest was enraged and tore his clothing in protest at this and said openly: “Do we need witnesses after this statement?
64 Haven’t you heard him speak blasphemy? What do you think we should do?!” So they hurriedly consulted one another on the matter, and issued against him a sentence of execution.
65 And they began to spit on him, and they were hitting him after having blindfolded his eyes, saying, “Speak, tell us who hit you now if you are a truthful prophet?” And the guards covered him with blows and abuse and took him out with their insulting behavior.

66 While Peter was sitting in the courtyard of the house, where he was warming himself near the fire, one of the slave girls of the chief priest passed by,
67 and when she saw Peter she certainly knew who he was, and said: “You were also with Isa of Nazareth!”
68 But he said: “I don’t understand your words and I don’t know what you’re saying.” He headed out to the passageway, and the rooster crowed immediately,
69 but the slave girl insisted saying a second time to those present: “This man is someone who was one of Isa of Nazareth’s followers.”
70 Peter denied again the words of the slave girl. After that, those present addressed him saying: “You are from Galilee, and without a doubt you are one of the apostles.”
71 He began to make oaths saying: “A curse on me if I am lying, I do not know this man that you are talking about.”
72 The rooster crowed again, and so the prediction of Sayyidna Isa was confirmed, and Peter remembered his truthful when he said: “You will deny me three times before the rooster crows two times.” And he was overcome with weeping.

Back-translation © Al Kalima