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.

inclusive vs. exclusive pronoun (Luke 20:6)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the inclusive form (chief priests, elders, and scribes talking among themselves).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (Luke 20:6)

Following are a number of back-translations of Luke 20:6:

  • Noongar: “But if we say, ‘people’, all these people will stone us because they say ‘John was a Prophet’.'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “But if we say that his authority was only from man, those people over there will stone us, because they all say that Yohanes was a prophet.'” (Source: Uma Back Translation)
  • Yakan: “But if we (incl.) say ‘From mankind/humans’ all the people will throw stones at us, because they believe that Yahiya was really a prophet from God.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And if we say that it was only the idea of a person, then the people will be angry with us, and they will throw stones at us and kill us, because the people, they believe that John was a prophet of God.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But if however we say that it was just a person who gave-it, surely then all the people will stone us, because they totally believe that Juan was a prophet.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But if we say, ‘From people,’ probably we will have rocks thrown at us by this crowd because they achnowledge Juan as being a prophet.'” (Source: Tagbanwa Back Translation)

prophet

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Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:

“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)

Following is a list of (back-) translations from other languages (click or tap for details):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • Ayutla Mixtec: “one who talks as God’s representative”
  • Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
  • Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)


“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

Translation commentary on Luke 20:5 – 20:6

Exegesis:

hoi de sunelogisanto pros heautous ‘they discussed among themselves.’ sullogizomai is here synonymous with the expression used in 5.21 and 20.14, and cf. Mk. 11.31.

ean eipōmen ‘if we say,’ ‘suppose we say,’ hypothetical.

dia ti ouk episteusate autō ‘why did you not believe him.’ autō may refer to John, or to his baptism, preferably the former.

(V. 6) ho laos hapas katalithasei hēmas ‘the whole people will stone us to death.’ laos refers not only to the people present but to the whole nation, cf. on 3.21; 7.29.

katalithazō ‘to stone to death,’ synonymous with lithoboleō in 13.34.

pepeismenos ‘convinced,’ here denoting subjective conviction, not referring to objective fact.

Translation:

They discussed it with one another, cf. on “said to one another” in 4.36. The pronoun may have to be specified, e.g. ‘the-ones-who were-questioned’ (Balinese).

Believe, see on 1.20.

(V. 6) The people, cf. on 7.29.

Stone us, i.e. ‘kill us by throwing stones,’ ‘pelt us to death with stones.’

They are convinced, or, ‘(they) are-certain in their heart’ (Tae’), ‘all of them vouch for the truth (lit. dare to confirm)’ (Balinese).

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 20:6

20:6a

But: The word But introduces another possible answer to Jesus’ question. This answer contrasts with the one in 20:5b. In some languages it may be more natural to use a different conjunction. For example:

And
-or-
Or

In some languages a conjunction may not be needed. Translate the connection in a natural way in your language.

if we say, ‘From men’: Here the phrase From men has the same meaning as in 20:4. See how you translated it there. In this context the Jewish leaders were considering another possible answer to Jesus’ question. This was the answer that they really thought was true.

The phrase From men is another quote within a quote. Translate it in a natural way in your language. Other ways to do this in English are:

if we say it was merely human (New Living Translation (2004))
-or-
Suppose we say ⌊that the baptizing that John did was merely a⌋ human ⌊idea⌋
-or-
if we say, “Of human origin” (New Revised Standard Version)

20:6b

all the people will stone us: The Law of Moses said that if people spoke against a prophet of God, they must be put to death. The other people must throw stones at them until they died. See also 13:34b. The Jewish leaders were afraid to say that John’s baptism was only a human ritual and not from God. They were afraid that the other Jews would stone them to death. Some other ways to translate this are:

The ⌊other⌋ people will throw stones at us until we die.
-or-
the people…will throw stones at us and kill us

all the people: The Greek phrase that the Berean Standard Bible translates as the people was the way that the Jewish people referred to themselves. Here it indicates that the Jewish leaders were referring to their fellow Jewish people. In some languages it may be helpful to make this explicit. For example:

all ⌊our fellow⌋ Jews

20:6c

for: The word for introduces the reason why the Jewish leaders believed that the crowd would stone them. In some languages it may be more natural to change the order of this reason and put it before the result in 20:8b. See the General Comment on 20:6a–c below for an example.

they are convinced that John was a prophet: The phrase they are convinced indicates here that the people were sure that John was a prophet. They firmly believed that he was speaking words from God. In this context the Jewish leaders implied that the people believed that John’s authority came from God. God had sent him to preach and to baptize people. Some other ways to translate this are:

they totally believe that John was a prophet
-or-
they believe that John was really a prophet from God

In some languages it may be more natural to use direct speech to express what the people believed. For example:

they all say, “John was a prophet.”

a prophet: A prophet is a man who speaks on behalf of God. He tells people what God reveals to him. Some other ways to translate prophet in this context are:

a spokesman for God
-or-
God’s message-speaker
-or-
a person who speaks with God’s authority

In 1:76 John’s father spoke about John saying that he would be a prophet of God. See how you translated prophet there. See also prophet in the Glossary.

General Comment on 20:6a–c

In some languages it may be helpful to reorder the clauses in this verse. For example:

6cAll the people regard John as a prophet, 6bso they will stone us 6aif we say that John got his authority to baptize from human beings ⌊alone⌋.

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