Following are a number of back-translations of Mark 14:19:
Uma: “Hearing this, the hearts of the disciples were hurt, and they asked one by one to Yesus, they said: ‘It’s not I that you (sing.) are meaning [lit., aiming-at], is it, Lord?'” (Source: Uma Back Translation)
Yakan: “Immediately they were grieved and they took turns asking him. Each one said, ‘Surely not I, Sir, æ’?'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then the disciples of Jesus became very sad. Each one of them asked him, ‘Perhaps it’s I.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Extreme was their sorrow/hurt-feelings, and they took-turns inquiring of him, ‘Lord, in case doubtfully it is I, right?’ (expects negative reply)” (Source: Kankanaey Back Translation)
Tagbanwa: “When those disciples heard, they were really grieved. They all asked, ‘Maybe I, Lord, am that one you mean?'” (Source: Tagbanwa Back Translation)
Willy Wiedmann, the artist, commented on this picture: “In spite of some difficulty, and unlike Leonardo da Vinci [see here ] I did not set my last supper in a theatrical scene with Jesus in the center behind an elongated table with all the disciples, with two at each end so that that there are 11 seated behind the table. And not like the panel by Juan de Juanes (1623-79) [see here ] in which the six disciples left and right are very dynamic figures. And also not like Martin Schongauer’s Last Supper [see here ] with a slightly shorter table (also incidentally very similar to Juanes in the attitudes of the figures) and two figures seen from the back in the foreground of the panel. Instead I have given the Master the middle place to the foreground, with his back to us to finally leave the controversial Jesus-existential questions unanswered. Slightly symbolically it means that he is leaving his world. The iris color is meant to transfer the rainbow to Jesus, that God once linked to Noah (my kingdom is not of this world). I attempted to present answers that correspond to the characters of each individual.”
Image and text taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here .
For other images of Willy Wiedmann paintings in TIPs, see here.
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:
Beginning of the Holy Communion
You have this as food and this is my body.
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.
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 )
At the end of the verse Textus Receptus, Soden, Vogels, and Kilpatrick add kai allos, Mēti egō; ‘and another, Is it I?,’ which is omitted by the majority of modern editions of the Greek text.
Exegesis:
ērxanto (cf. 1.45) ‘they began.’
lupeisthai (cf. 10.22) ‘to be sad,’ ‘to be sorrowful.’
heis kata heis ‘one after the other.’
mēti egō; ‘Is it I?’: the interrogative mēti expects a negative answer (cf. 4.21), and the question is not a request for information, but a protest of loyalty, ‘Surely it is not I?’ a question requesting confirmation – ‘No, it is not!’
Translation:
For sorrowful see 10.22. Began to be is equivalent in many languages to ‘became.’
To say … one after another is rendered in some languages by a distributive form of the verb ‘to say.’ In other languages one must translate, ‘one said, Is it I, and another said, Is it I, and so all said the same.’
The form of the question should definitely anticipate a negative reply, e.g. ‘I am not the one, am I?’ or ‘I will not do it, will I?’
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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