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.
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 Translator2002, 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.
In most Dutch as well as in Western Frisian, Gronings, and Afrikaans translations, the disciples address Jesus before and after the resurrection with the formal pronoun.
Following are a number of back-translations of Matthew 26:33:
Uma: “After that, Petrus said: ‘Even though all people’s faith in you (sing.) is shaken, Lord, not me!'” (Source: Uma Back Translation)
Yakan: “So-then Petros said to him, ‘Even if all of them leave you, Sir, but I, I will certainly not leave you.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Peter said to him, ‘Even if the faith of all of these my companions becomes weak, my faith, by contrast, won’t get weak no matter what happens.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Whereupon Pedro said, ‘Even if all these my companions run-away, I will not abandon you (sing.).'” (Source: Kankanaey Back Translation)
Tagbanwa: “Pedro spoke saying, ‘Even if the belief/obeying of all of them in you is lacking, as for me I will never leave/desert you.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Peter said to him: ‘Even though all the others will desert you, yet I will not desert you,’ he said.” (Source: Tenango Otomi Back Translation)
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®).
Peter declared to him and “Peter spoke up and said to Jesus” (Good News Translation) represent attempts to render in a dynamic fashion “but answering Peter said to him” of the Greek text.
Fall away (used twice by Peter in this verse) is the same verb used by Jesus in verse 31: “You will all fall away….” Thus the verse may be “Even though all the others lose their faith because of what happens to you, I will never lose mine.”
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
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