John the Baptist

The name that is transliterated as “John (the Baptist)” in English is translated in Spanish Sign Language and Mexican Sign Language as “baptize” (source: John Elwode in The Bible Translator 2008, p. 78ff.)


“John the Baptist” in Mexican Sign Language (source: BSLM )

In German Sign Language (Catholic) it is translated with the sign for the letter J and the sign signifying a Catholic baptism by sprinkling on the head.


“John” in German Sign Language /catholic, source: Taub und katholisch

In American Sign Language it is translated with the sign for the letter J and the sign signifying “shout,” referring to John 1:23. (Source: RuthAnna Spooner, Ron Lawer)


“John” in American Sign Language, source: Deaf Harbor

A question of cultural assumptions arose in Tuvan. The instinctive way to translate this name denotatively would be “John the Dipper,” but this would carry the highly misleading connotation that he drowned people. It was therefore decided that his label should focus on the other major aspect of his work, that is, proclaiming that the Messiah would soon succeed him. (Compare his title in Russian Orthodox translation “Иоанн Предтеча” — “John the Forerunner.”) So he became “John the Announcer,” which fortunately did not seem to give rise to any confusion with radio newsreaders! (Source: David Clark in The Bible Translator 2015, p. 117ff.)

In Noongar it is translated as John-Kakaloorniny or “John Washing” (source: Warda-Kwabba Luke-Ang).

See also John the Baptist (icon).

John the Baptist (icon)

Following is a Syriac Orthodox icon of John the Baptist from the 18/19th century (found in the Cathedral of Saints Constantine and Helen, Yabrud, Syria).

 
The wings are often depicted in icons of John the Baptist because of his status as a messenger. The scroll that John the Baptist holds quotes John 1:29 and reads (translated into English): “I saw and witnessed concerning him, ‘Behold the Lamb of God who takes away the sins of the world.’”

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 )

See also John the Baptist.

complete verse (Luke 9:9)

Following are a number of back-translations of Luke 9:9:

  • Noongar: “Herod said, ‘I cut off John’s head. But who is this man I hear these things about?’ So he wanted to see Jesus.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Herodes said: ‘As for Yohanes the Baptizer, I ordered yesterday [recent past time] a man to chop his neck. But that Yesus there, who is he really? I have heard much that spoke-about him.’ That is why Herodes wanted to meet Yesus.” (Source: Uma Back Translation)
  • Yakan: “Herod said, ‘Yahiya I commanded to be beheaded. Who then is the person I hear all this talked about?’ And Herod kept looking as to how he could see Isa.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Herod was thinking, ‘As for John, I cut off his head. But who is this person that they’re talking about?’ And Herod tried to find a way so that he could see Jesus.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But as for Herod, he said, ‘I emphatically had-Juan’s head -cut-off. Who perhaps is that person they are talking about?’ And beginning-from there, he kept-thinking-about how he could see Jesus.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But Herodes said, ‘I caused Juan to be beheaded. Well who really is this of whom I am hearing news, since I am getting news of many things concerning him?’ Well, he very much wanted to see Jesus.” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 9:9

Exegesis:

eipen de Hērōdēs ‘and (considering these statements) Herod said,’ scil. to himself.

Iōannēn egō apekephalisa ‘John I have beheaded.’ egō is emphatic (cf. New English Bible), the thought connexion being: it is impossible that he is John, I have seen to that (cf. Klostermann).

apokephalizō ‘to behead,’ ‘to execute by beheading.’

tis de estin houtos peri hou akouō toiauta? ‘who is this about whom I hear such things?’ toiauta refers to ta ginomena.

kai ezētei idein auton ‘and he tried to see him,’ i.e. he tried to find a way to meet him, cf. on 5.18.

Translation:

John I beheaded, or, “John? I beheaded him” (The Four Gospels – a New Translation). Herod is the initiator, not the direct agent. The verb is in some languages rendered by a verbal derivation of ‘head’ (Greek, English, French, Tae’), in some others by ‘to cut (off) his head’ (Batak Toba), ‘to cut (through) his neck’ (Sundanese).

But who is this about whom I hear such things? This sentence may better be divided in two, ‘But who is this?’ (for which cf. on 5.21), and, ‘I hear strange (or, extraordinary) things about him,’ ‘I hear reports about him which I cannot believe.’

He sought to see him, or, ‘to met him.’ For the first verb cf. on 5.18.

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.