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 (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 (Romans 1:6)

Following are a number of back-translations of Romans 1:6:

  • Uma: “So also you Kristen people there in the village of Roma. God called you as well to become the portion of Yesus Kristus.” (Source: Uma Back Translation)
  • Yakan: “You (plural) the ones who are there in the place Roma are also included. You were chosen by God so that you belong to Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And as for you there in the town of Rome, you’re included also in these people, for God has made a way so that you might believe and you might become the subjects of Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Even you also there in Roma, you are included-with the people whom God has called/invited to be joined to Jesu Cristo.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Of these people whom God called to believe in Jesus Christ, you also were called by God to believe in Jesus Christ now.” (Source: Tenango Otomi Back Translation)
  • Tzeltal: “As, for example, you whom Jesus Christ has called to himself.”
  • Highland Totonac: “And of these also were some of you who have been chosen in order that you will belong to Christ.”
  • Sayula Popoluca: “And you likewise I tell you that God called you so that Jesus Christ could make you his own.”
  • Isthmus Zapotec: “And among those people (I’ve just mentioned), you (pl.) are included because God has spoken to you that you should become Jesus Christ’s people (or followers).” (Source for this and three above: Waterhouse / Parrott in Notes on Translation October 1967, 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.)

complete verse (3 John 1:10)

Following are a number of back-translations of 3 John 1:10:

  • Uma: “So, when I arrive, I will expose his evil behavior and his talking-behind-our (excl.)-backs. It’s not just that which he has done. More than that, when our relatives who carry the Good News stop-in at your (plural) village, he refuses to receive them. And he also forbids those who want to receive them [to do so], and he doesn’t allow them to enter the church-service.” (Source: Uma Back Translation)
  • Yakan: “Therefore when I come there, I will expose all his doings, his slanderous talk about us (excl.) and his lies. But he is not yet satisfied with those his doings. He still adds to them. It is said that he also does not accept/receive our (dual) brothers who trust in Isa Almasi when they arrive there, and he opposes those who want to treat them according to custom, it is said, and he sends them away/expels them from the langgal (prayer house: also understood as the congregation).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “When I come there, I will tell you all about all the evil that he does, for his evil words are about us are not true. And not only that, he will not care for our (incl.) fellow believers when they arrive. And he also will not allow his fellow believers there to care for them. Those who do, by contrast, care for them, he will not allow them to attend your worship.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So-then, when I go there, I will go (not redundant in RL) tell you the bad that he is doing in/by the not true-things that he is accusing us (singular) of. And it’s not only these-things that he is doing, because neither does he have-come-in (to his house) our brothers who believe who are going to your town and moreover he forbids those who want to have-them-come-in, at-the-same-time making-them -leave the congregation of believers.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore if/when I am able to come there, I will call him to account for all that which he is doing, that he is really slandering us (excl.). And it’s like these deeds of his are not enough for him, but rather he even adds to it by not receiving those who are going teaching concerning Jesus. Far from receiving them he in fact even forbids and removes from their group of believers those who want to receive those arriving there.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Therefore when I come there, I will tell you all how it is that he doesn’t rest from telling lies about me. And he does not only do that, he also does not give a resting place to our brethren who arrive there. Anyone who wants to give them a resting place, he doesn’t want them to and he throws them outside from where the believers meet.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Therefore if I come to visit you, while you are met together I will cause him to remember how he is doing contrary to us (ex) by his lying words. And that is not all he is doing. Likewise he does not receive our brethren into his house, and the people who want to receive them into their houses he refuses to let them receive them. And the people who want to receive them, he casts them out from among you who are gathered together worshipping God.”
  • Eastern Highland Otomi: “So when I go there I will tell you when you’re gathered together, what Diotrephes does, that he says bad things in regard to me, and not only that, but also he doesn’t welcome (receive, take in) the siblings, the sent ones who come from afar, and he hinders (prohibits) whoever intends to receive them. And he throws out of the church whoever wants to help the sent-ones.”
  • Isthmus Zapotec: “Hence, when I get there I will mention the things he is doing. He goes around saying harsh words against me, and not only that but he doesn’t receive the brethren. And those who want to receive the brethren, he keeps them from doing it and he keeps them from going to meeting.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:2)

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

  • Uma: “We(excl.) love you because we (inc) believe in the true teaching, and that true teaching we hold-on-to forever.” (Source: Uma Back Translation)
  • Yakan: “because the true teaching remains in out (incl.) livers and will remain with us (incl.) forever.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The reason we (excl.) hold you all dear is because we (incl.) hold tight to the true doctrine, and as for this true doctrine, it will never be removed from us (incl.) forever.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “We love-one-another because the true teaching which remains in our minds forever has been stored in our minds.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “We(excl.) hold you dear because this truth has now been able to take root in our mind/inner-being, and it won’t separate from us till forever.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because all of us now have the identical belief. And we know certainly that this is true. This we will believe forever.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We (ex) love you because we know what is true and we will walk with it forever.”
  • Eastern Highland Otomi: “We (ex) love you because you plant in your hearts the true Word, which resides in our hearts, and will never be lost.”
  • Isthmus Zapotec: “We (ex) love you because we are acquainted with that which is true now. And we will never forget it.”
  • Garifuna: “From within the belief which we are within, we have come to love you (the source of our love for you is our belief). This belief will be with us forever.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (2 John 1:13)

Following are a number of back-translations of 2 John 1:13:

  • Uma: “Many greetings from all the children of your (s) female relative here, who is chosen by God. Finish here.” (Source: Uma Back Translation)
  • Yakan: “The children of your sibling send word that they love/remember you. Wassalam” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The children of your sister here who are also chosen by God send you greetings.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The children of the woman who is your (singular) sibling/cousin whom God also chose greet you (plural). Only this is what I am able to say.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “You(s) are greeted by the children of your (s) sister who also has been chosen by God like you(s).” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Also greeting you are the sons of our sister who also is chosen by God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “The children of your sister, greet you. Your sister also and her children have been chosen and God has saved them. Amen.”
  • Eastern Highland Otomi: “They send their greetings the children of your sister (a woman’s sister), she also chosen of God. This is what I tell you now.”
  • Isthmus Zapotec: “The children of your sister (term for spiritual sister, not relative) whom God chose send greetings to you (sg.). Amen.”
  • Garifuna: “Your (younger) sister’s children/offspring greet you, the one (feminine) whom God chose. Here is the end of my writing to you. (A closing greeting that is used in the culture).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (3 John 1:11)

Following are a number of back-translations of 3 John 1:11:

  • Uma: “Friend! Don’t imitate what is evil. Imitate what is good. People who do what is good, they are-children of God [lit., relate-as-child-to God]. People who do what is evil, they do not yet know God.” (Source: Uma Back Translation)
  • Yakan: “My beloved friend, don’t join-in/imitate the bad customs but join-in/imitate the good customs. Whoever does good, he belongs to God. Whoever does bad, he doesn’t know God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “My dear brother, let us not imitate evil behaviour like that, rather what we should imitate is good behaviour. As for anyone whose actions are good, he belongs to God. As for anyone, by contrast, whose behaviour is bad, God is not in his breath.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “My friend, don’t follow-the-example of what is bad but rather what is good. For the one who does what is good, he is the child of God, but as for the one who does what is bad, his thoughts are still far from God.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Dear friend, don­t you copy the evil doing of others, but rather whatever is good, that is for you (to do). Because as for the one who does good, he is harmonizing with God. But as for that one who does evil, he hasn’t comprehended what the nature/ways of God are.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Listen, my dear brother, do not do the evil which that one does. Rather do good. He who does good is the one who is God’s child. But he who does evil is not an acquaintance of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “You dear Gayo, do not do evil like the evil people are doing. Do only good like the good people do. If we do good we are God’s children, but if we do evil we are not yet acquainted with God.”
  • Eastern Highland Otomi: “Loved-one, don’t follow the deeds of bad-characters, but earnestly follow the deeds of good-people. They who habitually do good, are born anew of God, but they who habitually do evil don’t know God.”
  • Isthmus Zapotec: “Brother whom I love, don’t be like the people who are not doing right, but be like those who are doing right. He who does right comes from God, but he who doesn’t do right doesn’t know God.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)