The Greek and Hebrew that is translated as “high priest” in English is translated as “the ruler of the priests of our nation” in Yatzachi Zapotec, as “very great priest” in Chol (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.), as “first over the priests” in Ayutla Mixtec, and “chief of the priests” in Desano (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.).
In Uma it is translated as “Big Priest,” in Western Bukidnon Manobo as “high sacrificer,” and in Tagbanwa as “Most-important Priest of God.” (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 )
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.
Following are a number of back-translations of Mark 14:66:
Uma: “At that time, Petrus was still in the yard. While he was in the yard, a woman worker in the Big Priest’s house came.” (Source: Uma Back Translation)
Yakan: “So-then while Petros was there in the yard, there was a woman servant of the leading priest who went there.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Peter was still outside in the yard of the house. There was a servant girl of the high priest who came up to him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Now as for Pedro, he was still in the yard of the house and a young-lady who was the servant of the highest priest passed-by.” (Source: Kankanaey Back Translation)
Tagbanwa: “As for Pedro who had followed after, he was only there in the yard. A girl came who was a servant of the Most-important Priest.” (Source: Tagbanwa Back Translation)
kai ontos tou Petrou (cf. 14.3) ‘and while Peter was’: the participial clause indicates time.
katō (cf. 15.38) ‘down,’ ‘below,’ ‘beneath’: from this word it is to be inferred that the interrogation of Jesus was taking place in a room above the courtyard; Lagrange suggests the great hall on the second level.
aulē (cf. v. 54) ‘courtyard.’
mia ‘one’: as often in Mark, the numeral has the indefinite sense, ‘someone.’ The expression mia tōn paidiskōn means merely ‘a maid.’
paidiskē (14.69) ‘servant girl,’ ‘female slave,’ employed in domestic service (cf. Swete).
Translation:
Maids of the high priest should not be translated in such a way as to imply any illicit relationship, as is sometimes the case. The problem may be resolved in some languages by saying ‘a maid who worked for the high priest.’
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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