glorify God

The Greek that is translated as “glorify God” in English is rendered as “to wake God up” in Guerrero Amuzgo.

Other translations are “say that God is very great” (Central Tarahumara), “how good God is, they said” (Tzotzil), “to speak about God as good” (Tzeltal), “to give God a great name” (Highland Puebla Nahuatl), “to give God highness” (Kipsigis), “to take God out high” (in the sense of “to exalt”) (Huautla Mazatec), “to make great, to exalt” (Toraja-Sa’dan, Javanese), “to lift up God’s brightness” (Kpelle), “to show God to be great” (Central Pame), “to make God shine” (Wayuu), “to make God’s name big” (Huastec), “to make God important” (Isthmus Zapotec) (source for this and above: Bratcher / Nida), or “say to God: You are of good heart” (Huichol) (source: Nida 1964, p. 228).

In Waama this is translated as “make God’s name big.” (For the translation into Waama, five categories of verb doxazo and the noun doxa were found that were all translated differently, see glorify (reveal God’s or Jesus’ glory to people)).

In Shipibo-Conibo it is translated as “to brag about God” (“This may strike some at first as being an unspiritual approach, but it surely is Pauline, for Paul used the word ‘to brag’ when he declared his confidence in Jesus Christ and in the salvation of the world which God wrought through His Son.”) (Source: Nida 1952, p. 162)

complete verse (3John 1:1)

Following are a number of back-translation of 3John 1:1:

Yatzachi Zapotec: “I in my old age am writing to you dear Gayo. Truly I love you.”

Eastern Highland Otomi: “I am the Old-Man Leader, I am sending this paper to you, dear Gaius, loved one. And also I love you in regards to the true Word which we (dual) believe.”

Isthmus Zapotec: “I am an old man. I am writing this letter to a friend of mine, (whose) name is Gayo, whom I truly love.”

Garifuna: “I, an elderly person, write to my friend the one named Gayo (necessary to avoid the connotation of writing to a rooster), the one whom I love. I love you with all my heart (genuine love).”

Source: John Beekman in Notes on Translation 12, November 1964, p. 1ff.

complete verse (2 John 1:8)

Following are a number of back-translations of 2 John 1:8:

  • Uma: “That’s why you must be careful, lest you let-go-of your faith in the Lord Yesus, with the result that there is no use to our (excl.) work bringing the Good News to you. Keep believing in the Lord, so that you will get all the return/recompense of your faith in the future.” (Source: Uma Back Translation)
  • Yakan: “Therefore take care so that all that we (incl.) have labored for is not lost, but/instead that you will receive in-total/completely your reward from God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Be on your guard so that what you have worked so hard for might not be removed from you and so that the reward of God to you in the future might not be lessened.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Be-careful then so that what we (excl.) taught you that was correct does not come-to-nothing, because if you do that, the reward that you will get/enjoy in a future day will not be taken-away-from/lessened.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore you need to be careful, so that what you’ve-worked-hard-for/suffered-hardship-for won’t be lost, but rather you will be able to receive the best reward.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Be careful in order that you will not lose what you are working at. You should want that you will be rewarded completely.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Do not believe them, because if you believe them, the benefit God wants to give to you because of our will be lost. Do you so that you will receive all the benefit which God wants to give to you.”
  • Eastern Highland Otomi: “Guard yourselves so that no one will deceive you; and it will be lost what we have worked for. But continue well so that you will gain (earn, win) all that God wants to give you afterwards.”
  • Isthmus Zapotec: “Watch carefully that which we did among you so that you won’t lose it but rather you will receive all that which god has prepared for you.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (3 John 1:6)

Following are a number of back-translations of 3 John 1:6:

  • Uma: “They are the ones who talk-about your love here to all our one-faith relatives. Thus/So, I hope/trust you give them a good send-off, so that they can continue their journey. Send-them-off like is fitting to God’s messengers, so that God is happy.” (Source: Uma Back Translation)
  • Yakan: “They told here to the gathering of the trusters in Isa Almasi about your love to them. When they come by again help them please so that they can continue in their walking/journey. That is what pleases God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “They told the believers here when we (excl.) gathered together that your kindness to them was very great. If they stop by there again, help them again in a way which pleases God so that they might proceed on their journey.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When they were here, they also related to the congregation of believers your (singular) good way-of-loving them. If there are ones like these who again stop-over there, be-so-kind-as to continue please to help them and give to them what they need for the trail. If it is possible also, see to it that your (singular) help to them is appropriate to their valuable service to God.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “They testified here to the gathering of believers concerning this valuing by you. It would also be good if you can give them help with their planned-journey when they go from you, that help which is worthy of people whom God has set up in their work.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “There have returned some of our brothers from where you live. When we had gathered, they told us that you very much love them. And now, when they go back to you again, please help them in what they need so that they continue on the road. Do just like God wants you to do.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “They reported to us who are gathered together worshipping God how you love them. And we ought to do good to our brethren, giving to them what they may need while they are journeying, That is what we must do with all the people who speak God’s Word.”
  • Eastern Highland Otomi: “Some of the siblings who have returned from you (where you are) spoke in regard to you. When we (ex) were gathered together, they told us you have love. Please look after them when they arrive there again, giving them what they need. And when we help them, we help God’s work like he tells us.”
  • Isthmus Zapotec: “They were telling the brethren here how very much you love them. You do well if you help them when they leave your house so they can go on to another town. This is the way it is necessary for us to help those who are doing God’s work.”
  • Garifuna: “In the believers’ gathering together, those strangers spoke good words (messages) about your love. You do good when you help them concerning their travel/trip. Help you them well because they are working with God.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:9)

Following are a number of back-translations of 2 John 1:9:

  • Uma: “All people who wander/detour from the true teaching, and they do not follow the teaching of Kristus, those people are not connected with God. People who remain following the teaching of Kristus, they are connected with God the Father and with God the Child.” (Source: Uma Back Translation)
  • Yakan: “Whoever does not remain/stick-to the teaching of Almasi but goes beyond (it), God is not there with him. Whoever stays/remains with the teaching of Almasi, both the Father and the Son are with him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is a person who has abandoned the true doctrine taught by Christ so that he might hold fast to a false doctrine that he has added on, he has not become one with God. Anyone, by contrast, who holds fast to the true doctrine, he is the one who has been made one with our Father God and His Son.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Any person, if he doesn’t continue to follow what Cristo taught, but rather exceeds it, he doesn’t know God. But the one who carries-on in following what Cristo taught, God the Father and his Child also are in him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “As for the one who is not holding fast to the teaching of Cristo, because he is (emphatic) overriding it, he is really far from God. However, whoever is holding fast to this teaching of Cristo, he is really being held fast to by God the Father and Son.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning the person who does not want to say only what Christ taught, but speaks other words which Christ did not teach, he is a person who does not walk with God. But the person who speaks only what Christ taught is one who walks with the Father and also with the Son of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Any of us if we are forsaking what Christ taught us and are taking another road, God is not with us. But if we are constantly heeding what Christ taught us, our father God and his son are with us.”
  • Eastern Highland Otomi: “But whoever wants to go beyond (outdo) God’s teaching, and doesn’t want to remain in the teaching of Christ, but then he isn’t with God. But he who remains in the teaching of Christ, he is with the Father, and also with his Son.”
  • Isthmus Zapotec: “Whoever goes another direction (all one verb stem) and no longer follows what Christ taught does not know (is not acquainted with)God. But whoever follows what Christ taught, he truly knows God the Father and His Son.”
  • Sayula Popoluca: “He who goes astray after another doctrine and doesn’t remain (stay with) Christ’s doctrine, he doesn’t have fellowship with God . . ..” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (3 John 1:7)

Following are a number of back-translations of 3 John 1:7:

  • Uma: “For those relatives of ours go to carry the name of the Lord Yesus. And they did/do not get anything from people who don’t believe in the Lord.” (Source: Uma Back Translation)
  • Yakan: “Because they are journeying proclaiming the teaching of Almasi and they did not accept any help from those who don’t trust in Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For they have gone out so they might spread the teaching of Christ, however they do not ask for help from those who are not believers.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because in their going to preach concerning the Lord Jesus, they are not taking what they need from people who don’t believe.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because their journey is to go teaching concerning Jesu-Cristo, and they don’t accept any help at all in the way of gifts from people who don’t believe this which they teach.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because they travel to do the work of Jesus Christ. They don’t wait for help from people who do not believe God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “They did not take anything from the people who do not trust in Jesus Christ while they were traveling like that when they went to proclaim the word of Jesus Christ.”
  • Eastern Highland Otomi: “Because they are sent to speak in regard to Jesus Christ. And they don’t receive anything from those who don’t believe.”
  • Isthmus Zapotec: “They went out because they love Jesus Christ, and they didn’t take anything from people who don’t believe in Him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:10)

Following are a number of back-translations of 2 John 1:10:

  • Uma: “So, if there are religion teachers who arrive at your village who bring teaching that is-different-than/at-odds-with this teaching, don’t ask-them-to-stop-in at your house, and don’t greet them.” (Source: Uma Back Translation)
  • Yakan: “Therefore if there is a person coming to you and his teaching is different, don’t receive him in your house. Don’t even greet him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If anyone arrives teaching a doctrine, and it is not the true doctrine taught by Christ which he teaches, don’t you bring him up into your houses. Don’t you also welcome him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So if there is someone who goes to you whose teaching is different, don’t have-him -enter your houses. Neither are you to (lit. Never-mind if you don’t) even greet-him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore whoever comes to you bringing different from this teaching, don’t cause him to come up into your house and don’t even greet him.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “If one arrives to where you live saying that he will teach God’s word and does not teach the word which Christ taught, do not give him a resting place at your houses, and do not greet him.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If any person comes where you are to teach you, but he does not teach what Christ taught, you should not receive him into your houses and you should not tell him, ‘Come in, brother.'”
  • Eastern Highland Otomi: “If one arrives there saying he speaks God’s Word, but if he doesn’t say the same as the teaching of Christ, but then we won’t give him hospitality in our homes, neither will we ask God’s help in regard to him.”
  • Isthmus Zapotec: “If someone comes to your house and does not follow these words, don’t receive him in your house nor say to him. ‘Come in, you are in your house.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (3 John 1:8)

Following are a number of back-translations of 3 John 1:8:

  • Uma: “So, it is so appropriate we help them, so that it is like we accompany them in their work carrying the true news.” (Source: Uma Back Translation)
  • Yakan: “Therefore we (incl.) the disciples of Isa, should help them so that we (incl.) will be included in their work preaching the true teaching.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And because of that, it is necessary that we (incl.) who are believers give to them so that we might help in their spreading the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So it is necessary that we who believe be the ones to help them so that we will share-in their work of making-known the true teaching.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore it’s necessary that we regard this as our job/responsibility to look after their needs, so that we can also help to spread this truth.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Therefore it is necessary that we help those who speak the word which is true in order that all of us help in the spread of the word.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We then must help all our brethren who travel thus and thus unite with them as they proclaim the truth.”
  • Eastern Highland Otomi: “So we must help them, and take care of them, and same (equally) thus we will help each other in the work of the Word of God.”
  • Isthmus Zapotec: “This is the way it is necessary for us to help people like them, in order to do the work of God with them.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:11)

Following are a number of back-translations of 2 John 1:11:

  • Uma: “For the people who greet them, it’s the same as accompanying/going-along-with them in their evil work.” (Source: Uma Back Translation)
  • Yakan: “Because whoever greets him, it is as if he joins in his bad doings.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For even if you merely welcome him, you inadvertently help him in his evil behaviour.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because if you do that, you will be helping (him) in the evil that he is doing.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever makes-friends with him, he is causing himself to be in harmony with that evil he’s doing.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because the one who greets him does just as though he encourages him to teach the word which isn’t right.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we tell him, ‘Come in, brother’, it means that together we are doing evil.”
  • Eastern Highland Otomi: “Because whoever asks God’s help in regard to him, it is just as though he helped his bad deeds.”
  • Isthmus Zapotec: “Because one who tells him to enter also is erring as he is erring.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (3 John 1:9)

Following are a number of back-translations of 3 John 1:9:

  • Uma: “There was a letter of mine to all our one-faith relatives there [where you are]. But Diotrefes [emphatic], he doesn’t pay-attention-to our (excl.) words, for he always make-important [lit., puts uphill] his own position [lit., seat].” (Source: Uma Back Translation)
  • Yakan: “I sent a letter there to the trusters in Isa Almasi, but Diyotrepes, the person who wants to be their leader does not even pay any attention to what I said in the letter.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I wrote to the believers there, however Diotrephes will not listen to my commands. He wants that he should be the only one to give orders.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “There is that which I wrote previously to the congregation of believers there, but Diotrefes has not paid-any-heed because he doesn’t acknowledge our (excl.) authority. He wants of course that he be the leader there.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I sent the believers there a letter, but Diotrefes took no notice of me, because what he really wants is that he is the one acknowledged as leader.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I wrote another letter to send to the people who gather there in the church. But Diotrephes wants to be leader there where the believers are, and he does not pay attention to what I say.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “I have written to you who are gathered together worshipping God. But Diotrephes wants to be the most important person of all among you and he does not heed us (ex).”
  • Eastern Highland Otomi: “I sent a paper to your gathering. But Diotrephes who wants to be first (eminent) there, doesn’t like me, and doesn’t want what I say.”
  • Isthmus Zapotec: “I already wrote a letter to the people of Christ who are there (implying where you are), but Diotrephes wants to rule over them and he doesn’t pay any attention to me.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:1)

Following are a number of back-translations of 2 John 1:1:

  • Uma: “This letter is from me, Elder, I send it to the mother/woman [polite form of address to an adult woman] chosen by God, and to all your (s) children whom I really love. It isn’t just I who love you (plural), all people who know the true teaching, they love you as well.” (Source: Uma Back Translation)
  • Yakan: “This letter/writing is from me the Elder of the trusters in Isa Almasi, I send this to the woman chosen by God and to her children. Truly I love you. And not only I but also all who know the true teaching from God love you,” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for me the old person, I write to you, the woman chosen of God and your children. You are very dear here in my breath, and not only here in my breath, rather you are all dear also in the breaths of all who have believed the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “My-esteemed Lady, I am Juan who am one of the leaders of the believers. This is my letter to you (singular) whom Diyos (God) has chosen and to your (singular) children as well. My love for you (plural) is from-the-heart, and it’s not only I who love you but rather also all who know the true teaching.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Dear woman who has been chosen by God, and your (s) children, there-with-you is my letter, I who am the senior-elder. As for you, I really hold you very dear, and not only I but also all those who have really acknowledged the truth concerning the Lord/Chief.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I lead in relation to God’s word, I greet my sister, a woman who is chosen by God. I also greet your children. I truly love all of you. And now just I do, but also all those who know the true word love you.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “In my old age I am writing you, woman whom God has chosen and your children. Truly I love you and not I only, but also all the other people who are acquainted with what is true.”
  • Eastern Highland Otomi: “I am the Old-Man Leader. I am sending you this paper, you woman chosen by God, and together (you are with) with your children. I love you in that equally we follow the true Word. And it is not only I who love you, but also all those others who know the Word, also all of them love you.”
  • [tip_language language="7646"]Isthmus Zapotec: “I am an old man, I am writing this paper to the Señora whom God chose and to her children. Truly I love you; and not I only but also all those who are acquainted with that which is true.”
  • Sayula Popoluca: “I am old man John. I am writing to that lady (Señora, not native word for woman as it might give a bad connotation) who is selected and her children, whom I love (them) truly and not just I but every one who knows that which is true.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:12)

Following are a number of back-translations of 2 John 1:12:

  • Uma: “There is still more that I want to say to you, but I won’t write it in this letter. For my purpose is to come visit you (plural). So, we will talk to each other lip-to-lip, so that our (inc) joy is complete.” (Source: Uma Back Translation)
  • Yakan: “I would like to say much more to you but I won’t write (it) now. I expect that I can come and visit you so that we (incl.) can see/face each other talking in order that our (incl.) joy will be complete.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “There are many things I would like to say to you, but I do not want to write them. I want to visit you there so that we might talk together and that our (incl.) joy might be drawn tight.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “There is yet much that I want to tell you, but I haven’t included it in this letter, because if it is possible, I will go to visit you. Then we can converse properly and our happiness upon seeing-one-another will be great.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “There is a lot more that I would like to say, but I won’t write it now. Because I do want hopefully to be able to come there to you. I will be able to talk with you when we are in each others presence so that we can be happy with happiness which has no lack.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “There are many other words I want to tell you. But I do not want to write all the words here on the paper to send to you. Because I await the time I will go there, we will see each other in order that we will speak together and then all the greater will be our joy.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “There are many things for me to write to you, but I do not want to write more on paper, because I want to come where you are, and when we are together I will give you words from my mouth so we will be very well off (happy).”
  • Eastern Highland Otomi: “There is a lot I want to tell you, but this is all I’ll put on this paper. Because I’ll probably be able to go there to see you, and we’ll talk together so that we won’t lack happiness.”
  • Isthmus Zapotec: “I still have much which I would write to you but I don’t want to write it but rather I am hoping to go where you are so we can chat. Thus we will become happy together even more.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)