Following are a number of back-translations of Revelation 22:16:
Uma: “‘I Yesus order the angels to go announce my words of advice to you (pl.) who follow me. I am the Descendant of King Daud, I am the Morning Star that shines.'” (Source: Uma Back Translation)
Yakan: “‘I am Isa. I have commanded my angel to make all this known to you in the gatherings of people belonging to me. I am the descendant of Da’ud. I am called the Morning star, the brightest star.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “‘I, Jesus, have sent to you believers my angel to tell you everything. I am the descendant of the long ago King David. I am the morning star, the one which shines at dawn,’ said Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus also said, ‘I am Jesus who sent my angel to confirm the truth of these-things to you so that you will then also make-them -known to the congregations. I am the descendant of David and the one designated as the morning/evening-star whose light is strong at cockcrow.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Really I who am Jesus am the one who sent this angel of mine, so he could cause these things to be comprehended by you who are groups of my people who are believers in me. Really where I came out from is King David, for I am indeed his true descendant. Another name for me is, Shining Morning-star.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Jesus again said: ‘I, Jesus, sent my angel to speak the words here in order that all the believers who gather in all places will be told. I am the descendant of David and I am the big star which shines in the morning,’ he said.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Revelation 22:17:
Uma: “The Holy Spirit and the woman who is bridegroomed by the Lamb said: ‘Come! (pl.)’ Every person who hears this word must say: ‘Come! (pl.)’ [Note: the Greek in singular, so some exegetes think that this command is directed at Jesus, asking him to please come back to earth, as in 22:20. Others think that despite the singular, these first two commands are directed at unsaved people, as is the next command. Uma couldn’t be ambiguous, so we chose the latter view.] Whoever is thirsty, come (pl.)! Whoever wants to, come (pl.) drink water that gives life, you do not need to buy it.” (Source: Uma Back Translation)
Yakan: “The Spirit of God answered and the bride, that means the people belonging to Isa, they said, ‘Come.’ Whoever hears these words should also say, ‘Come.’ Come here whoever is thirsty. Drink the water that gives life, that is given free to whoever wants to drink it.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The Holy Spirit and the one whom the young sheep married, they call out saying, ‘Believe.’ And the ones who hear this, they also must call out saying, ‘Believe.’ Any of you who are thirsty, receive with no payment the water which gives eternal life.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “‘Come (2nd pers. sg),’ says the Spirit of God and his people who are compared to the one whom the Sheep will marry. ‘Yes, come (2nd pers. sg),’ the one who hears should also say. Whoever is thirsty, he should come so that he can drink-some-of the free water which gives life.” (Source: Kankanaey Back Translation)
Tagbanwa: “The Espiritu Santo and the people of God, those who will as-it-were be married by the one referred to as Young Sheep, they say, ‘Come now!’ And all who will hear these things, it’s necessary that they also say, ‘Come now!’ Approach here whoever is parched. Those who want to, just get some of this water which gives life. It doesn’t have to be paid for.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The holy Spirit with the wife of the Lamb, each say: ‘Come.’ Concerning all who hear this word here, also they can say ‘Come.’ Concerning the person who is thirsty, he should come and drink the water which gives new life and there is no payment to get it.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Revelation 22:18:
Uma: “To every person who hears the foretelling words in this letter I say: If there is anyone who adds anything to words of this letter, God will also add-to his punishment with the tortures that are written in this letter.” (Source: Uma Back Translation)
Yakan: “I am Yahiya. I admonish you, whoever hears the things foretold in this book: don’t add anything to the words/message in this book. If anyone adds to it, God will also add to him the disasters told about in this book.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I am John. I warn everyone who hears that which was revealed to me which this books talks about (causes to understand). If there is anyone who adds anything to this message, God will add to his punishment the torments that are spoken about in this book.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is what I am warning (lit. saying-in-advance) to all of you who have heard what has been prophesied in this book: If someone adds to what has been written here, God will also add to his punishment the hardships that it tells-about here.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, I warn whoever hears the sayings which have been made known which are contained here in this writing. For whoever will add to what is being told here in this writing, God will add to the punishment of him the epidemics which are written here.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning all who hear about this word of God written in this book here, let them listen well to this word. Whoever adds a bit to the words here, then also God will add to him the calamities about which are written in this book.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Revelation 22:19:
Uma: “And if there is anyone who takes-away anything from this letter, God will also take-away his portion: its meaning, they will not be allowed to eat the fruit of the tree of life, and they will not be allowed to enter into the holy village, as is written in this letter.” (Source: Uma Back Translation)
Yakan: “If anyone takes away some of the things foretold in this book, God will also take away from him his share of the fruit that gives life and his share in the holy city that has been told about in this book.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And if anyone takes away anything from this message which was revealed to me, God will take away from him his share of the fruit of the tree which gives life which is spoken about here. Also will be taken away from him the right to live in the city of God which is spoken about in this book.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If there is also someone who takes-away-some-of what has been prophesied in this book, God will also remove his authority to eat-with (others) from the fruit of the tree which gives life and his authority to reside in the holy city that was told-about in this book.” (Source: Kankanaey Back Translation)
Tagbanwa: “And well, whoever also will subtract from these sayings which have been made known which are contained here, God will also remove from him the authority/right to enter into this city and to eat the fruit of the tree which gives life, which has been referred to here in this writing.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The person who takes out words written in this book here, then God will take out his name from the book where are written the names of the people who will meet with the new life. And he will not be permitted to live in the holy city of which this book tells.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Revelation 22:20:
Uma: “Yesus witnesses / bears testimony to all these words, and he says/said: ‘True! I am about to arrive.’ Amin! Come, Lord Yesus!” (Source: Uma Back Translation)
Yakan: “These are the words of the one who witnesses to all that is made known in this book, he says, ‘This is very certain. My coming is really close.’ Na, may it be so. Come, Isa, our (excl.) Lord.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Jesus, the one who confirms all of this, says, ‘It is really true that I am coming soon!’ And I say, ‘Yes, our Lord Jesus, come now!'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The one who confirms that all these-things are true, he says, ‘Truly my coming will-be soon.’ May it be so. Come (2nd pers. sg) Lord Jesus.” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus who testified to all this really is saying, ‘It’s certain that I will come before long.’ Therefore my response is, ‘My-desire-is that you truly will come now, my Lord Jesus!'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The one who speaks the words here says: ‘It will be soon when I come,’ he says. It is good that this is so. Come Lord Jesus.” (Source: Tenango Otomi Back Translation)
Kituba: “Jesus, person who shows that things those all must fall of truth, he says/is saying that ‘Yes, remains a-little I am coming!’” (Source: Donald Deer in The Bible Translator 1973, p. 207ff. )
Following are a number of back-translations of Revelation 22:21:
Uma: “The Lord Yesus bless all his followers from his grace [lit., white insides]. Amin” (Source: Uma Back Translation)
Yakan: “May you all be cared for by Isa our (incl.) Lord.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “May all of you who belong to God have the favor of our Lord Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “May the mercy/grace/kindness of the Lord Jesus be with all of you. Amen” (Source: Kankanaey Back Translation)
Tagbanwa: “I pray that hopefully always here with us who are his people is the grace/mercy of this Lord of ours who is Jesus.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And now, may our Lord Jesus Christ bless all of you. Amen.” (Source: Tenango Otomi Back Translation)
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 the government will use Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
