Language-specific Insights

complete verse (1 John 5:16)

Following are a number of back-translations of 1 John 5:16:

  • Uma: “If we see a relative of ours doing sin that doesn’t bring eternal punishment, you must pray for him so that God gives him life. What I say here concerns [lit., strikes] people who do sin(s) that don’t bring eternal punishment. For there is also sin(s) that brings eternal punishment. So, I do not order you to pray for them who do that sin.” (Source: Uma Back Translation)
  • Yakan: “If there is a person who sees his fellow truster in Isa commit a sin, and his sin is not one that draws God’s wrath (katekkahan mulka’ Tuhanin), he should ask God to forgive that fellow of his. And God will give him life if only/as-long-as he has not committed a sin that draws God’s wrath. There is sin that draws God’s wrath and I am not telling you that you should ask God for people who commit this sin.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is anyone who has seen his companion sin, but the result of that sin is not death, he must pray about it to God and God will give life without end to that person who has sinned. What I am talking about here is a person who has sinned and the result of that sin of his is not death. There is a sin whose result is death. I do not say that you should pray for the person who has sinned like that.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “If we see a companion of ours who is sinning, let us at-the-same-time pray-for-him so that God will give him the life that has no end. What I mean to say is, let us pray-for-him provided his sin, it is a kind of sin that can be forgiven therefore it will not lead to punishment that has no end. Because there certainly is a sin that cannot be forgiven, but I don’t say that that’s what we should pray for.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “This too is what I also want to say to you. Supposing you (sing.) see one of your (sing.) siblings in believing who happened to do a sin which can be forgiven by God, it is necessary that you (sing.) pray for him, so that he will be shown-grace/mercy by God that his believing/obeying will be able to revert to being strong again. But there is a kind of sin that God will not forgive, sin which can lead the one doing it to punishment which is without ending. As for the one doing this sin, I can’t say he can be prayed for.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “When someone knows that his brother committed a sin which can be forgiven, he should pray to God for him. And God will give the new life, if it was a sin that can be forgiven. Because there is the sin which cannot be forgiven, the person will pass to punishment. This sin now, I do not tell you that you can pray to God for the person in order that he be forgiven.” (Source: Tenango Otomi Back Translation)

    • Yatzachi Zapotec: “If we know one of our fellows who trusts in Christ is doing evil, we should ask God to help him, in order that he may be of peace with God again. That is what we should do for people who do evil which is not such that it makes them with their head-hearts like dead people. There is evil which people do which makes them with their head-hearts like dead people. And I do not say we should ask God to help people who do that.”

  • Eastern Highland Otomi: “If you see one of your siblings do sin, if he hasn’t for-good taken the evil road, you can ask God’s favor for him. God will cause him to come back, whoever did sin. But if someone has taken the evil road for-good, I don’t say that you ask God’s favor in regards to him.”
  • Tzotzil: “If you see there is our brother (Christian) that is seeking sin, if he has not found his sin that he will be lost (eternally) because of it, pray for him. Thus he will still be given life forever. There is sin that we will be lost (eternally) because of it. It is not that I am telling you that you are to pray for those who thus find their sin.”
  • Sayula Popoluca: “If a man sees that his brother sins that which is not for him to die, he will ask God and he will give him life for the one who doesn’t sin to die. He who sins to die that one I do not say you should ask for him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (1 John 5:17)

Following are a number of back-translations of 1 John 5:17:

  • Uma: “All evil doing, sin is its name. But there is sin(s) that does not bring eternal punishment.” (Source: Uma Back Translation)
  • Yakan: “All doing bad is certainly sin, but there is sin that draws God’s wrath.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Sin is any kind of evil doing, and there is a sin whose result is not death.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “It is admittedly true that all bad that is done is sin, but there is nevertheless sin that can be forgiven so it does not lead to punishment that has no end.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “The truth is, each thing we do which is opposed to the will of God, that is sin. But except for that which I mentioned, there is indeed forgiveness.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “All that is evil is sin. But there are sins which can be forgiven a person.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Everything which people do which does not go straight (is not righteous) is evil. But there is evil which people do which does not make them and their head-hearts like a dead person.”
  • Eastern Highland Otomi: “All whenever one departs in regard to the good, it is sin. But sometimes one sins not taking the evil road for good.”
  • Tzotzil: “All that is bad-evil, it is sin. There is sin that we will not be lost (eternally) because of it.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (1 John 5:18)

Following are a number of back-translations of 1 John 5:18:

  • Uma: “What we know: all people who are-children of God, they no longer do sins, for God’s Child guards them and the King of Evil-ones is not able to defeat them.” (Source: Uma Back Translation)
  • Yakan: “We (incl.) know that if a person is a child of God, he no longer sins because he is cared for by God’s Son and he is not carried-along/influenced by the leader of demons.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) know that there is one who has become a child of God who continually does evil, for he has been stregthened about by the Son of God, and Satan can no longer meddle with him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore there are three things that we know. The first, we know that no child of God continues to sin, because the Child of God who is Jesu Cristo protects him, and Satanas has no way of touching him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “We really know now that as for those who have been as-it-were given birth to by God, they don­t just go on doing sin, because they are now being taken care of by Jesu-Cristo who is the Son of God. It’s no longer possible/acceptable (for them) to be taken over again by Satanas.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “We know that the person who has God for his Father does not now live in the sin that he had been doing. Because the Son of God helps him where he goes, he does not let the devil spoil the person’s heart.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We know that any of us if we are children of God we are not evil doers, because Jesus Christ God’s son is covering-protecting us in order that the deceiver will not win out over us (in) causing us to believe (obey) him.”
  • Eastern Highland Otomi: “We know that all whoever are born anew by God, don’t reside in sin. But God’s Son guards them, and the big-evil-one can’t remove them from God;”
  • Tzotzil: “We know that if we have been born again in the presence of God thus we do not now seek sin. Because God’s Son is caring for us thus the devil cannot molest us.”
  • Garifuna: “We know that the one who has become God’s offspring does not come to have the custom of sinning. God’s offspring will take care of that person. It is impossible for the devil to do anything with him.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (1 John 5:19)

Following are a number of back-translations of 1 John 5:19:

  • Uma: “What we know: we here are-children of God, and this whole world is controlled by the King of Evil-ones.” (Source: Uma Back Translation)
  • Yakan: “We (incl.) know that we (incl.) belong to God, but all the others in the world are under-the-power/in-the-hold of the leader of demons.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) know that we are children of God, however, all of the enemies of God here on the earth, Satan controls them.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Second, we know that even though Satanas rules all those who don’t believe, yet as for us, we are God’s children.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “We know that as for us, we are now children of God. But Satanas still is the one ruling here under the heavens.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now we know that we are God’s children. All the other people all over the world are in the hands of the devil.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We know we are God’s children, but all the people whose heads are sitting (who are concerned) about just what is happening on this earth are under the feet of (ruled by) the deceiver.”
  • Eastern Highland Otomi: “And we know that we are God’s children. But all the rest who live in the world are in the power (dominion) of the big-evil-one.”
  • Tzotzil: “We know that we are in the hand of God. We know also that all the people are in the hand of the devil.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (1 John 5:20)

Following are a number of back-translations of 1 John 5:20:

  • Uma: “What we know: God’s Child arrived in the world, and he made-clear [i.e., enlightened] our hearts so that we know God who is true. We are in harmony with that God who is true, for we are in harmony with Yesus Kristus his Child. He is the God who is true. From him we get good life forever.” (Source: Uma Back Translation)
  • Yakan: “We (incl.) know that God’s Son has come and has given us (incl.) understanding therefore we (incl.) know now the true God. And we (incl.) are really now one with the true God because we (dual) are one now with his Son, Isa Almasi. He is the true God and is the one giving everlasting life.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) also know that the Son of God has come here to the world, and He has given to us (incl.) understanding so that we might be the friends of the true God. We (incl.) have become one with the true God, for we have become one with His Son Jesus Christ. He is the true God; He is the source of life without end.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Third, we know that God’s Child came to this earth and he has illuminated our minds so that we can know the true God. Therefore we have been joined to the true God for we have been joined to his Child who is Jesu Cristo. He is the true God just the same and the source of life that has no end.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And we really know that the Son of God came down here to us, and he has now given us the ability to understand, so that we will really recognize/know the true God. Today we are now in harmony with God because we are now united/tied-together with his Son Jesu-Cristo. The truth is, as for this Jesu-Cristo, he really is the true God who is the source of life which is without ending.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now we know that the Son of God has come here and given us understanding so that we know who was the true God. Now we walk with the true God, Jesus Christ, the Son of God. This one truly is God and he gives the new life forever.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “And we know that God’s son has come and has caused us to understand in order that we know the person who is truly God. And we are joined together with the person who is truly God in that we are joined together with Jesus Christ.The true God is Jesus Christ’s father and he gives eternal life.”
  • Eastern Highland Otomi: “And we know that God’s Son really arrived in the world. And he caused us to know God, the true (who is really) God. And we live with the real God because we live with Jesus Christ. And he is truly God, He who gives us the new life of our hearts that will never end.”
  • Tzotzil: “We know also that the Son of God came. Because he has given us the wisdom of our hearts therefore we have come to know the true God. We are in the presence of the true God because we are in the presence of his Son, that is Jesus Christ. He is the true God. He gives us our life forever.”
  • Garifuna: “We know that God’s offspring has come in the world. Then he caused us to know the genuine God. We are with (progressive) the genuine God, the one who is Jesus Christ God’s offspring. That God is the genuine one. Also he is the one who gives the life which does not end to us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (1 John 5:21)

Following are a number of back-translations of 1 John 5:21:

  • Uma: “My children, be careful that you not worship lords that are not true.” (Source: Uma Back Translation)
  • Yakan: “My children-grandchildren, don’t make-into-God anything other than the true God. Wassalam” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “My children, avoid worshipping anything which is not the true God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “My children whom I love, be sure to distance-yourselves from false-gods/idols.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “My like children, be careful what you believe-in/obey and serve. Make sure that there is nothing at all with which you will replace this true God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Listen, my children, do not worship the idols which are merely manufactured.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “My little children, do not worship anything other than only God.”
  • Eastern Highland Otomi: “My dear children, we must not believe the deceiving (untrue) gods. This is what we will think on now.”
  • Tzotzil: “Therefore, my children, idols are not useful to us in any way (means that we should not have anything to do with them). Thus let it be.”
  • Garifuna: “My children/offspring. Don’t you bow down (worship) before whatever thing that is not God.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

righteous, righteousness

Click here to view graphically

The Greek, Hebrew, and Latin terms that are translated in English mostly as “righteous” as an adjective or personified noun or “righteousness” (also as “justice”) are most commonly expressed with concept of “straightness,” though this may be expressed in a number of ways. (Click or tap here to see the details)

Following is a list of (back-) translations of various languages:

  • Bambara, Southern Bobo Madaré, Chokwe (ululi), Amganad Ifugao, Chol, Eastern Maninkakan, Toraja-Sa’dan, Pamona, Batak Toba, Bilua, Tiv: “be straight”
  • Laka: “follow the straight way” or “to straight-straight” (a reduplicated form for emphasis)
  • Highland Puebla Nahuatl, Kekchí, Muna: “have a straight heart”
  • Kipsigis: “do the truth”
  • Mezquital Otomi: “do according to the truth”
  • Huautla Mazatec: “have truth”
  • Yine: “fulfill what one should do”
  • Indonesian: “be true”
  • Navajo: “do just so”
  • Anuak: “do as it should be”
  • Mossi: “have a white stomach” (see also happiness / joy)
  • Paasaal: “white heart” (source: Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
  • Nuer: “way of right” (“there is a complex concept of “right” vs. ‘left’ in Nuer where ‘right’ indicates that which is masculine, strong, good, and moral, and ‘left’ denotes what is feminine, weak, and sinful (a strictly masculine viewpoint!) The ‘way of right’ is therefore righteousness, but of course women may also attain this way, for the opposition is more classificatory than descriptive.”) (This and all above from Bratcher / Nida except for Bilua: Carl Gross; Tiv: Rob Koops; Muna: René van den Berg)
  • Central Subanen: “wise-good” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. )
  • Xicotepec De Juárez Totonac: “live well”
  • Mezquital Otomi: “goodness before the face of God” (source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Eastern Huasteca Nahuatl: “the result of heart-straightening” (source: Nida 1947, p. 224)
  • Eastern Highland Otomi: “entirely good” (when referred to God), “do good” or “not be a debtor as God sees one” (when referred to people)
  • Carib: “level”
  • Tzotzil: “straight-hearted”
  • Ojitlán Chinantec: “right and straight”
  • Yatzachi Zapotec: “walk straight” (source for this and four previous: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Aari: The Pauline word for “righteous” is generally rendered by “makes one without sin” in the Aari, sometimes “before God” is added for clarity. (Source: Loren Bliese)
  • North Alaskan Inupiatun: “having sin taken away” (Source: Nida 1952, p. 144)
  • Nyamwezi: wa lole: “just” or “someone who follows the law of God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Venda: “nothing wrong, OK” (Source: J.A. van Roy in The Bible Translator 1972, p. 418ff. )
  • Ekari: maakodo bokouto or “enormous truth” (the same word that is also used for “truth“; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).
  • Guhu-Samane: pobi or “right” (also: “right (side),” “(legal) right,” “straightness,” “correction,” “south,” “possession,” “pertinence,” “kingdom,” “fame,” “information,” or “speech” — “According to [Guhu-Samane] thinking there is a common core of meaning among all these glosses. Even from an English point of view the first five can be seen to be closely related, simply because of their similarity in English. However, from that point the nuances of meaning are not so apparent. They relate in some such a fashion as this: As one faces the morning sun, south lies to the right hand (as north lies to the left); then at one’s right hand are his possessions and whatever pertains to him; thus, a rich man’s many possessions and scope of power and influence is his kingdom; so, the rich and other important people encounter fame; and all of this spreads as information and forms most of the framework of the people’s speech.”) (Source: Ernest Richert in Notes on Translation 1964, p. 11ff.)

See also respectable, righteous, righteous (person), and She is more in the right(eous) than I.