The Greek that is translated as “John, whom I beheaded” or similar in English is translated in Waiwai as canirma mese onikhato norohamta: “It is evidently John whom I beheaded.” Robert Hawkins (in The Bible Translator 1962, pp. 164ff. ) explains: “The particle mese indicates disagreement with another person; apparently Herod was disagreeing with the guesses of other people concerning the identity of Jesus. In the original this is not stated in the text but is implied in the context.”
The Greek that is translated as “has been raised” or similar in English is translated in Waiwai as pakay taki haramatwahake kopi: “he must have come back to life.” Robert Hawkins (in The Bible Translator 1962, pp. 164ff. ) explains: “The particle kopi indicates fear. This thought of fear is not found in the expression itself but is implied by the context and from what we know of Herod’s life and from the rarity of people rising from the dead.”
The Greek that is translated as “was raised from the dead” is translated as “rose from the dead” (Xicotepec De Juárez Totonac), “came up again from where he was buried” (Huehuetla Tepehua) or “returned from among the dead” (Ojitlán Chinantec). (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
While translating Mark 6:14-16 into Enga the translators had to decide on the nature of evidence that is quoted here.
Adam Boyd on his blog) explains: “”When drawing conclusions in Enga, a person has to state whether the evidence for the conclusion is visual or non-visual. So, for example, with King Herod, it is clear that his conclusion that Jesus was John the Baptist was based on non-visual evidence, namely, the reports that he had been hearing. But what about the other people who concluded that Jesus was Elijah or one of the prophets? Were their conclusions based on seeing Jesus in action or were their conclusions based only on reports that they had heard about Jesus. The text of Scripture doesn’t tell us, but in Enga, we are required to answer this question. So we decided that the reports of others were based on visual evidence, assuming that the reports had come, at least initially, from people who had been eye-witnesses of Jesus’ miraculous works.”
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.
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).
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 )
The Greek that is transliterated as “Herod (Antipas)” in English is translated in Spanish Sign Language with the sign for king and and a sign depicting cutting off the head (of John the Baptist), referring to Matthew 14:10 et al. (Source: Steve Parkhurst)
Following are a number of back-translations of Mark 6:16:
Uma: “When King Herodes heard this, he said: ‘He must indeed be Yohanes the Baptizer, that Yesus over there [out of sight]! I gave orders the other day for his head to be cut off [lit., his neck to be chopped], but he has come back to life.'” (Source: Uma Back Translation)
Yakan: “But when Herod heard this, he said, ‘That is Yahiya, whom I commanded to be beheaded. He is alive again.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But when King Herod heard what they were saying, he supposed that John was raised from the dead, and he said, ‘As for this Jesus, he is just John the Baptist whose head I cut off, and he is raised from the dead.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But when King Herod heard what Jesus was doing, he said, ‘That person is Juan the Baptizer whose head I had-cut-off. Why (surprised realization particle) he has-come-to-life again!'” (Source: Kankanaey Back Translation)
Tagbanwa: “But when Herodes heard the news, he suspected in his mind/inner-being, ‘It’s none other than Juan whom I caused to be beheaded! He’s been made alive again!'” (Source: Tagbanwa Back Translation)
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