The Greek that is translated as “promise” in English is translated in Mbandja as “the thing which he said he would certainly give.”
The Greek that is translated in English as “eternal life” is translated in various ways:
- Berik: “good living forever” (source: Kroneman 2004, p. 536)
- Asháninka: “keep on living”
- Aguaruna: “will always live”
- Yanesha’: “immortal state forever”
- Inupiaq: “endless life”
- Colorado: “live forever with God”
- Lalana Chinantec: “heart will be alive forever,” (source for this and five above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
- Tagalog: buhay na walang hanggan: “life which has no boundary”
- Iloko: biagna nga agnanayon: “continuing life” (source for this and one above: G. Henry Waterman in The Bible Translator 1960, p. 24ff.)
- Kele: loiko: “survival: enduring through crisis, catastrophe and death” (source: William Ford in The Bible Translator 1957, p. 203ff.).
- Mairasi as “life fruit” (source: Enggavoter 2004).
Lloyd Peckham explains the Mairasi translation: “In secret stories, not knowable to women nor children, there was a magical fruit of life. If referred to vaguely, without specifying the specific ‘fruit,’ it can be an expression for eternity.”
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). 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 (including the addressee).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of 1 John 2:25:
- Uma: “And this is his promise to us: good life forever.” (Source: Uma Back Translation)
- Yakan: “And this is hep what Almasi promised, that he would give us (incl.) life forever.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For what Christ has promised us is life forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “because this just the same is the life that has no end that Cristo promised to us.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And this is what God promised us, life which has no ending.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “And Jesus Christ also promised that he will give us the new life forever.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Jesus Christ promised us this, that he will give us eternal life.”
- Eastern Highland Otomi: “And he himself said truly that he will give us the new life of our hearts, which is now and will never end.”
- Tzotzil: “Because Jesus Christ told us that he gives us our life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)