desert / wilderness

Click here to view graphically

The Greek, Hebrew and Latin that is translated as “desert” or “wilderness” in English is translated in a number of ways:

  • Mairasi: “a place where noisiness is cut off (or: stops)” (source: Enggavoter 2004)
  • Muna: pandaso bhalano pr “big barren-field” (source: René van den Berg)
  • Balinese: “barren field” (source: J.L. Swellengrebel in The Bible Translator 1950, p. 75ff. )
  • Wantoat: “uninhabited place” (source: Holzhausen 1991, p. 38)
  • Umiray Dumaget Agta: “where no people dwell” (source: Larson 1998, p. 98)
  • Shipibo-Conibo: “where no house is” (source: James Lauriault in The Bible Translator 1951, p. 32ff. )
  • Amri Karbi: “waterless region/place” (source: Philippova 2021, p. 368)
  • Ocotlán Zapotec: “large empty place” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
  • Pa’o Karen: “jungle” (denoting a place without any towns, villages and tilled fields) (source: Gordon Luce in The Bible Translator 1950, p. 153f. )
  • Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
  • Yakan: “the lonely place” (source: Yakan Back Translation)
  • Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
  • Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
  • Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place” in Tagbanwa (source: Tagbanwa Back Translation).

See also wilderness and desolate wilderness.

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 (Matthew 3:1)

Following are a number of back-translations of Matthew 3:1:

  • Uma: “Some times after that Yohanes the Baptizer arrived/came to the wilderness [lit., empty field] of Yudea, and he began to spread the Word of the Lord to the crowds,” (Source: Uma Back Translation)
  • Yakan: “So-then, at that time Yahiya who habitually-bathes people arrived in the wilderness (lit. place that causes loneliness) of Yahudiya. Many people went to him and he preached/proclaimed, he said,” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Years passed and there was a person named John Baptizer. He was there in an area in the province of Judea where no people lived. He caused people to understand the word of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “In that time when plural Jesus were still staying in Nazaret, John the Baptizer went to the place in Judea that had no inhabitants, and he was preaching to those who went to listen.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “At that time, as for Juan who was the first to baptize, he began to teach in the wilderness (lit. place where one-could-starve) which is in Judea.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “During these days, John was baptizing in the land of Judah. He began to tell the message to the people who gathered there in the wilds.” (Source: Tenango Otomi Back Translation)

Judah, Judea

The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)


“Judah” and “Judea” in Spanish Sign Language, source: Sociedad Bíblica de España

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

See also Judah, Judah (son of Jacob) , and Tribe of Judah .

Translation commentary on Matthew 3:1

Matthew introduces his account of John the Baptist with echoes of Old Testament language. Note the following examples: (1) In those days (Good News Translation “At that time”) reflects the Septuagint text of Judges 18.1 and Daniel 10.2. Similar also is “in those many days” of Exodus 2.11. In the New Testament this phrase is found in at least the following passages: Matthew 24.19, 38; Mark 1.9; 8.1; 13.17, 24; Luke 2.1; 4.2; 5.35; 9.36; 23.7; 24.18; and Acts 1.15. (2) The Greek verb translated came (New English Bible “appeared”; New American Bible “made his appearance”; Phillips “arrived”; Barclay “appeared on the scene”) is found frequently in the Septuagint and in the Gospel of Luke. In Matthew it appears elsewhere only in 2.1 and 3.13. (3) Finally, the term wilderness falls also into this category of biblical language. The full expression (the wilderness of Judea) appears only twice in the Old Testament (Judges 1.16 and in the superscription of Psa 63). For Matthew the significance would be as much theological as geographical.

In those days does not refer to the time Joseph returned from Egypt, described at the end of chapter 2. Rather it is an expression of an indefinite time, referring to the beginning of the ministry of Jesus, perhaps thirty years after the return. Translators may say “Some years later,” “Some time later,” or even “The time came when John the Baptist came….”

In many languages, came can only be used if John the Baptist went to where the listeners or readers of the text actually were, so that “went” will be more appropriate. However, many translators will do something similar to the examples given above from New English Bible, New American Bible, or Barclay, and say “appeared in the desert” or “arrived in the desert.” (Of course, if translators do use “appeared,” it must not seem as if John suddenly appeared like a vision, but rather that he began to make public appearances.)

The verb came is before the subject in Revised Standard Version, but Good News Translation has reversed this to a more normal English expression, “John the Baptist came….”

The title the Baptist is also used of John in 11.11-12; 14.2, 8; 16.14; 17.13; Mark 6.25; 8.28; Luke 7.20, 33; 9.19. In the parallel to the present passage, Mark 1.4, and in 6.14, Mark refers to him by the descriptive participle “the baptizing one.”

John the Baptist is introduced as though he were someone already known to the readers. This was true of Matthew’s original readers. But many modern readers of the Gospel will not know of him, and he has not been previously mentioned in the book. Therefore, very often it is helpful to say “the man named John the Baptist appeared….”

Some translators have treated Baptist as a proper name, and simply written it as it would be pronounced in their language. Others have tried to translate it as “the one who baptizes” or “the one they called ‘the Baptizer.’ ” Such translations depend on how “baptize” itself is translated, and this can be a major problem. In many cultures baptism is completely unknown. Where it has been introduced by the churches, different denominations have often disagreed on method and theological implications, and have even introduced these differences into the terms they have used to translate; for example, “sprinkling,” or “immersing.” To avoid these problems, translators have either borrowed the Greek word “baptize” or used expressions like “putting on of water,” “putting on God’s water,” “washing,” or “God’s washing.” Translators should always consider this problem carefully, keeping in mind the terms used by the churches in their area and the practice of the ritual itself.

Preaching (a participle in Greek) is translated “announced” by Die Bibel im heutigen Deutsch and “started preaching” by Good News Translation. Other languages say “announced (or, proclaimed) God’s word,” “proclaimed his message,” or “told the people this message.”

Wilderness or “desert” (Good News Translation) has been difficult for translators who live in places where dry regions of sparse vegetation are simply not known. Some have said “sandy region,” but that may make readers think of a seashore or a sandy river bank. It is better in these situations to emphasize the fact that the “wilderness” is a remote area where no one lives, as in “that area (of Judea) where no one lives” or “the area (in Judea) far away from where people stayed.”

Some translations will put the phrase “in the wilderness” after “appeared” or “came,” and others after “preaching.” This does not matter as long as the sentence is structured in the most natural way in the language.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .