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: Ruth Anna Spooner, Ron Lawer)


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

Similarly, in French Sign Language, it is “prepare the way.” (Source: Lexique – Explications en langue des signes)

In Vietnamese (Hanoi) Sign Language it is translated with the sign for leaping in the womb (see Luke 1:41) and baptism. (Source: The Vietnamese Sign Language translation team, VSLBT)


“John” in Vietnamese Sign Language, source: SooSL

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. )

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

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

A new oral translation into Yao / Ciyawo, spoken in Mozambique, uses John the one who ceremoniously washes/pours water, using a term (kusingula) that “indicates a ceremonial washing or pouring of water on a person in the Yawo’s expression of Islam which can be used for an act done in repentance of sin.” (Source: Houston 2025, p. 236)

See also John the Baptist (icon) and learn more on Bible Odyssey: John the Baptist .

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 1:60)

Following are a number of back-translations of Luke 1:60:

  • Noongar: “But his mother said, ‘No! His name is ‘John’.'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “But Elisabet said, saying to them: ‘Not like that! His name is definitely Yohanes.'” (Source: Uma Back Translation)
  • Yakan: “But his mother said, ‘Don’t. He shall be called Yahiya.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But Elizabeth, she did not want that, and she said, ‘It cannot be because John is the name that he is to be given.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “but his mother spoke up, ‘Not that! His name is Juan!'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But Elisabet said, ‘No. Juan is what he will be named.'” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 1:59 – 1:60

Exegesis:

kai egeneto ēlthon… ‘and it happened … that they came’; cf. on v. 8.

en tē hēmera tē ogdoē ēlthon peritemein to paidion ‘on the eighth day they came to circumcise the child,’ as prescribed in Gen. 17.9-14. The infinitive is final; the subject of ēlthon must be understood from those mentioned in v. 58.

en tē hēmera tē ogdoē ‘on the eighth day,’ or, since according to Jewish time reckoning the day of birth is counted as a full day, ‘seven days after his birth.’

peritemnō (also 2.21) ‘to circumcise,’ technical term for the performing of the rite of circumcision, which consists of the cutting away of the prepuce or foreskin of the newly born males, cf. Gen. 17.9-14, Lev. 12.1-3; it was a distinctive sign of the covenant relationship between Israel and God.

paidion in ch. 1 and 2 ‘infant,’ elsewhere ‘child’ in a general sense, referring usually to children from about three to twelve years.

kai ekaloun auto … Zacharian ‘they wanted to call it Zechariah’; the imperfect tense is best understood as conative (Moule 8f, Translator’s New Testament, Bible de Jérusalem, Zürcher Bibel). Zacharian is an accusative used predicatively, i.e. to ‘predicate’ something of a noun (here auto) already in the accusative, cf. Moule 35.

epi tō onomati tou patros autou ‘after the name of his father’; this profane use of the expression epi tō onomati is to be distinguished from its religious meaning as in 9.48; 21.8; 24.47. To call a child after the name of his father was not uncommon, though not widespread.

(V. 60) kai apokritheisa … eipen ‘and, answering, (she) said.’ apokrinomai is often used without a preceding question or communication addressed to its subject. In such a context it introduces the subject’s reaction or comment upon (a) the situation (13.14; 17.17; 22.51), or (b) other peoples’ thoughts or plans (1.60; 3.16; 5.22; 14.3), or (c) something said in general (9.49), or (d) something said to other people (5.31; 7.40; 8.50; 11.45; 13.15; 20.39; 23.40). The usual construction is that of a participle going with a verb of saying (except 3.16 and 8.50).

ouchi as a negative particle ‘no,’ ‘by no means.’

alla ‘but,’ ‘rather.’

Translation:

On the eighth day, or, specifying the connexion with what precedes, ‘the eighth day after that (or, after his/the child’s birth),’ ‘seven nights later,’ ‘when the child was a week old,’ etc.

They came to circumcise the child. The neighbours and kinsfolk were not the agents of the circumcision; hence, ‘they came to join in the circumcision ceremony of the child’ (Balinese), ‘they came to join-in with their (referring to those directly responsible) circumcising the child’ (Tboli). Some renderings are based on the act as such, e.g. ‘to cut the flesh’ (Quechua of Ecuador), ‘to cut around’ (San Miguel El Grande Mixtec, Navajo), ‘to clip-away’ (Javanese), ‘to pinch and cut,’ usually shortened to ‘to cut’ (Uab Meto); others are based on the rite’s function, e.g. ‘to put the mark’ (Barrow Eskimo, Western Highland Purepecha), or more explanatory, ‘to put the mark in the body showing that they belong to God (Tetelcingo Nahuatl), or, that they have a covenant with God’; ‘to cause to receive the ceremony for entering sunat’, recently proposed Thai rendering, making use of the Arabic term sunnah ‘(religious) way (of life).’ In several Indonesian languages the same Arabic borrowing is the current technical term for the Muslim rite of circumcision, and has been used for the corresponding rite mentioned in the Bible. Reactions to a bald reference to the actual operation vary from language to language; in Pampanga, for instance, such a term can be used in front of women and in church, but in Tboli teachers refuse to read publicly any portion containing the same term, although they insist in having it in the translation. Some versions have two renderings, one a rather overt term or phrase, used in only one or two occurrences, the other more veiled and used in all other occurrences, cf. Bahasa Indonesia (revision), which in Gen. 17.10f has ‘every male … should undergo-sunat; his foreskin (lit. skin of circumcision, partly another Arabic borrowing) should be cut,’ but in most other occurrences uses ‘(undergo-) sunat’; similarly Ekari, which in Gen. 17 uses, ‘to cut the end of the member for which one fears shame,’ but elsewhere refers to circumcision as ‘the cutting custom.’

They would have named him Zechariah after his father refers to an event that might have happened had it not been prevented by Elizabeth. To name him Z. after his father is rendered variously, cf. e.g. ‘to give him the name of his father Z.’ (Sranan Tongo, ‘Z.’ going with ‘father’), ‘to give him the name of his father, Z.’ (Kituba, ‘Z.’ going with ‘name’), ‘call him Z. same-name(-as) his father’ (Toraja-Sa’dan), ‘name him (lit. place his name) Z. after (lit. from above, or, on) the name of his father’ (Marathi).

(V. 60) Not so, or, ‘No, no!’ (Sranan Tongo). Some languages resemble the Greek in requiring a transitional term after a prohibitive word, e.g. ‘No, but’ (Zürcher Bibel, similarly Bahasa Indonesia).

He shall be called, or, ‘his name is, or must be,’ ‘we (inclus.) shall call him.’

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.

SIL Translator’s Notes on Luke 1:60

1:60a

But: The Greek conjunction that the Berean Standard Bible translates as But here is often translated as “and.” It introduces the fact that Elizabeth did not agree with the people that the baby would be called “Zechariah.” Many English versions express this as a contrast and use the conjunction “but.” In other languages a conjunction that indicates contrast may not be necessary. Connect these verses in a way that is natural in your language.

his mother: The phrase his mother refers to Elizabeth, the baby’s mother. Your translation should not imply that it refers to Zechariah’s mother. In some languages it may be helpful to add the name “Elizabeth” to make this clear.

replied: The Greek phrase that the Berean Standard Bible translates as replied is literally “answered and said” (as in the New American Standard Bible). In Greek the verb “answered” implies that Elizabeth was responding to what the people said. It does not imply that she was answering a question. In some languages it may be more natural in just have one verb of speech here. For example:

but his mother said (Revised Standard Version)

No!: The Greek word that the Berean Standard Bible translates as No! is an exclamation. It emphasizes that Elizabeth disagreed with what the people said and contradicted it. If the word No! would imply the answer to a question here, you may need to use a different expression to show that Elizabeth disagreed with the people. For example:

Absolutely not! (God’s Word)
-or-
His name will definitely not be Zechariah!
-or-
Indeed, he will not be named Zechariah.

1:60b

In the Greek text 1:60b begins with a conjunction that expresses strong contrast. It introduces Elizabeth’s statement that the baby must be given a different name from the one that her visitors expected. The Berean Standard Bible has not translated this conjunction. Try to translate it with a word or phrase that (politely) contradicts a previous statement, for example:

On the contrary
-or-
Instead/rather
-or-
But

He shall be called John: The Greek clause that the Berean Standard Bible translates as He shall be called John uses the future tense to indicate that the choice of the baby’s name has been firmly decided and will not be changed. Some other ways to express this are:

His name is John! (New Living Translation (2004))
-or-
He must be named John. (NET Bible)

The Greek text did not say who would call or name the baby John. If you must supply such information, it is recommended that you use a general word such as “we” or “people.” For example:

We must name him John.
-or-
People must call him John.

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