Following are a number of back-translations of John 1:10:
- Uma: “He is the one who was-used-as-a-hand by God to create this world. But when he arrived in the world, the people in the world did not know him.” (Source: Uma Back Translation)
- Yakan: “But even though the Word is already here in the world and the world hep was created by him, the Word was not known/recognized by the people in the world.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Now Christ arrived on the earth. By means of him the earth was created; but mankind did not recognize who he was.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But even though he was in this world and God created all that is here through him, people nevertheless didn’t recognize him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well he truly came, and he lived here on earth. But well, even though he was the one who created people, yet they didn’t recognize/acknowledge him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “This one, the Son of God, lived here on the earth. Even though he made the earth, the people didn’t know who he was.” (Source: Tenango Otomi Back Translation)
- Aguaruna: “He made the world. Having done that, he lived here in this world, but the ones from this world didn’t recognize him as Christ.”
- Yatzachi Zapotec: “The person who is the Word was present in the world; and even though he made the world, the people in the world didn’t realize who he was.”
- Lalana Chinantec: “He was living in the world but the people of the world never came to know who he was, even though he is the one who made the world.” (Source for this and two above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Hiligaynon: “He arrived here in the world. And even-though the world was made through him, the people of the world did- not -know/recognize him.” (Source: Hiligaynon Back Translation)
- Mairasi: “He Himself lived in this world, and He Himself made this world by Himself, but this world did not recognize Him.” (Source: Enggavoter 2004)
- Bariai: “He was living on earth. By him, God made everything on earth. Yet the people of the earth didn’t know him.” (Source: Bariai Back Translation)
- Kupsabiny: “That Word came to the world that was created through him, but the world didn’t know who he was.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of 1 John 1:6:
- Uma: “If we say we are in harmony with God, and we walk in the darkness, we are lying and we do not follow the true teaching.” (Source: Uma Back Translation)
- Yakan: “Therefore if we (dual) say that we (dual) are one with God but we (dual) still live/stay in darkness, that means we (dual) still do bad, we (dual) lie. By our (dual) words and our (dual) deeds it can be seen that we (dual) lie.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If we (incl.) say that we have a close relationship with God, but we (incl.) are still in the darkness, which is to say, our behavior is still bad, we are lying. We are lying by means of what we say and by means of what we do.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So if we say that we are companioning-with him but however we remain in the darkness, we are lying, because what we are doing does not harmonize with what is true and correct which God wants.” (Source: Kankanaey Back Translation)
- Tagbanwa: “If we say, we are now having fellowship with him, but we are still living in darkness, for we are continuing to do sin, we are only lying. We are not living in harmony with the truth.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If we say that we are friends with God and we do not do what is right, then it is apparent that it is not true what we say and it is not true that we know how to do the good.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say that our head-hearts are just one with the head-heart of God but if we walk in darkness doing evil, we are just lying, we do not walk with (practice, speak) the truth.”
- Eastern Highland Otomi: “If we try to say that we think the same-way (with) Jesus, but if we continue walking in darkness, we’re lying and we don’t really have the same mind, because we don’t do what the true word says.”
- Tzotzil: “If we say, “God and I have become one (of one mind), if we are walking along in darkness, we are lying. We are just saying that we obey the truth.”(Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “If we say, ‘we fellowship with Him,’ yet in darkness we are walking, then we are surely lying saying that. Our manner of life is surely not completely according to what we know to be true.”
- Yanesha’: “Even though we should say, we, we are one with our Father, however if still we walk in the darkness, we are just deceiving. We have not learned (in sense of a practiced custom) thus it is put in truth.”
- Aguaruna: “If we say, ‘we live (stay) (reciprocally) content (happy) with God,’ but nevertheless (rather) if we walk in the darkness-place, lying we say it. If we do like that we are those who do not complete (obey) the true Word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 2:28:
- Uma: “Continuing on, my children, remain in harmony with Kristus, so that when he comes back, we will be-brave/dare to face him, we won’t be afraid when he comes to us.” (Source: Uma Back Translation)
- Yakan: “Yes, my children-grandchildren, you ought to be one with Almasi so that at the day of his return here, we (incl.) will not be afraid and we (incl.) will not be ashamed to stand before him/in his presence.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of all this, my children, hold fast to your oneness with Christ so that you won’t be afraid and you won’t be ashamed in the future when He returns.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So indeed my children, faithfully-persevere in believing in him so that you will thus have nothing-of-which-to-be-afraid and ashamed when he comes again.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore, my like children, hold fast to Jesu-Cristo, so that, at his returning here, we won’t hold back or be ashamed before him in his presence.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now, my children, only let Christ fill your hearts now in order that you will be brave when you see him, then you will not be ashamed when he comes.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “And now my little children, we must be constantly present with Jesus Christ in order that when he comes we will not be afraid and will not hide from him in shame when he comes again.”
- Eastern Highland Otomi: “And now, my children, habitually live with Christ so that we will be bold and not fear, and we won’t be ashamed at his face when he comes.”
- Tzotzil: “My children, once and for all stay in the presence of Jesus Christ because thus there will be the strength of our hear hearts when he comes, because thus we will not be ashamed in his presence when he comes.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Therefore, children whom I love, listen! Live (abide) with Christ. If you do that when Jesus arrives we will be at ease. When He arrives, we won’t, being ashamed, be agitated.”
- Yanesha’: “Now then, my little ones, be one with him. When he (Christ) comes back, he you will count on, you will not be ashamed in his presence when he comes.”
- Aguaruna: “My little children, live in Him, in order that, when he appears, you without being ashamed, may confidently stay (in reference to him).”
- Murui Huitoto: “Children, when He appears, in order for us not to be scared, now friend him. When He comes in order that we not be ashamed before Him, now friend Him.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 4:7:
- Uma: “Relatives whom I love! Let us love one another, because love appears from God. All people who love others, they are the ones who are-children of God and who know God.” (Source: Uma Back Translation)
- Yakan: “My beloved friends, we (incl.) should love each other because love is from God. Whoever really loves, he is a child of God and he knows God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “My dear brothers, it is necessary that we (incl.) thoroughly show our love for each other, for love comes from God. Anyone who has great love for his companions, he is the one who has been made the child of God and the friend of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My friends, we love-one-another because God is where love comes-from. So the one who loves his fellow, that one is the child of God who knows him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “My dear ones, let us make sure that we value one another, because as for God, he is the source of this valuing. Well each one who values like this, it’s clear that he has as-it-were been given birth to by God and he now really knows him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my dear brethren, it is necessary that each of us loves our fellow-believers. Because he who loves his fellowman does what God has determined. He who loves his fellowmen is God’s child. And such a one is an acquaintance of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “You whom I love, we must love our fellows each of us the other because God causes us who are his children to love our fellows. If we love our fellows we are God’s children and we are acquainted with him.”
- Eastern Highland Otomi: “Loved ones, come let us love one another. Because love comes from God. And he who loves his fellow-man is born anew by God, and knows God well.”
- Tzotzil: “You that I love, let us love one another because it is on account of God that we take on the character of a lover. (love) If we take on the character of a lover it is because we have been born again in the presence of God for sure. We know God.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Ones whom I love, listen! Let’s love each other now. For love is of God. The one who habitually loves is in -the-state-of-having-been-born by-means-of-God. He learned of God.”
- Yanesha’: “My loved ones, let us characteristically love one another. Love comes from our Father. All lovers are born from our Father and know our Father how he is.”
- Aguaruna: “Ones I love, let’s love one another, because God causes us to love. He who loves is God’s child, being so he knows ‘God is like that,’ saying.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
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.”
- Candoshi-Shapra: “How can one who is born of God live bad? For God’s Son defends him. The evil-one can do nothing against him.”
- Yanesha’: “We know that if any one is born again from our Father, he is not characteristically sinful. Christ who is God’s Son watches him, thus the devil there is nothing he can do.”
- Aguaruna: “We who are God’s children, we do not stay (live) sin, because God’s son cares for us. Therefore the devil cannot touch us, that we know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- 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.)
Following are a number of back-translations of John 7:38:
- Xicotepec De Juárez Totonac: The one who believes in me will have like a spring in his heart. And much good water will come forth. Thus it is written in the Word of God.”
- Ojitlán Chinantec: “When one believes in me, it is as you might say, unfailing springs of water come up in his heart, according to the writings.”
- Aguaruna: “If you believe in me, in your heart, life will come bubbling out, like a stream coming out bubbles. God’s Word which has been written says it will be like that.”
- Shipibo-Conibo: “. . . Out of you (pl.) shall flow like a mountain stream, water by which to live.”
- Yatzachi Zapotec: “I will do like the Word of God which is written says, so that you who trust in me will love other people and you will help them to receive eternal life, like rivers cause the earth that is at the side of them to grow everything.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “Like is written in the Holy Book: whoever believes in me, from their hearts flows much living water.’ ["living water" in Uma means a spring, so this could mean "many springs" or "much spring water"]” (Source: Uma Back Translation)
- Yakan: “Because it is written in the holy-book about the person who believes in me, the holy-book says, ‘Figuratively there will be waters/rivers springing/welling up from inside his liver, water which makes alive.’ ‘” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Because,’ said Jesus, ‘according to the written word of God, if there is anyone who believes in me, from his breath will flow water which is able to give life forever.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because there is that which God caused-to-be-written that says, ‘Whoever believes in me, there will be in him that which gives life which will be like water that flows-out from a spring continually.’ ‘” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because this is the meaning of the word/speech contained in that writing which is the word of God. Whoever believes-in/obeys and trusts-in/relies-on me, there will spring what gives true life, coming from inside him, like the springing of water.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He who believes in me, there will be inside him as though water was springing up which gives the new life. Because thus says the Holy Book.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:7:
- Uma: “Relatives whom I love, the command I write to you here, it is not a new command. This command, it is a command you have long heard, one which you received from the first. This command, it is the news that says we [should] love one another.” (Source: Uma Back Translation)
- Yakan: “Now, my beloved friends, the command I am writing you here is not new. Since you trusted in Isa Almasi, this command has really been there with you. This is hep the preaching that you have heard that you should love each other.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “My dear brothers, it is not a new commandment this which I command you, for it was given long ago. This was commanded to you when you first believed. This command is that same Word which was taught to us (incl.) that we (incl.) should hold anyone of our companions dear.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My friends, it is not a new command that I make-known to you, for beginning-from your believing in Jesu Cristo, you have been hearing the command which says that we must love-one-another.” (Source: Kankanaey Back Translation)
- Tagbanwa: “You whom I hold dear, this isn’t at all a new command which I am writing to you, but rather it’s that indeed, that which was originally commanded you long ago. As for this original command which I am referring to, it’s this word which has been taught which you have already heard, that we value one another.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my dear brethren, this word that I write here in the letter and which I order you to do is not new. Rather this is what you were ordered to do when you believed the good news long ago.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “You brethren, I write you to tell you what Jesus Christ commands us to do. What he commands us to do is not a new command but rather an old command which you have known since you began to trust in Christ. What he commands us to do, that very thing is what you have heard since the beginning.”
- Eastern Highland Otomi: “My dear children, the Word that I am writing to you isn’t new, but it is the same word which we heard from the beginning a long time ago, that we love one another.”
- Tzotzil: “My brethren, it is not a new command that I am writing to you. I am only writing to you the command that long ago you heard when you began to believe God’s word.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “I am writing to you ones whom I love. However it is not a new order that I am writing. This is the very (same) old order which you had in the beginning. This old order is the message which you heard before, that’s the one it is.”
- Yanesha’: “My loved ones, what I write to you are not new words that I am telling you to do. These words from way past were put for you, from the beginning. These words from way past put are words you have heard.”
- Aguaruna: “Ones I love, I write you not a new word, you before when you first heard the good word you heard it, just that. You are those who heard it long ago before;” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 3:10:
- Uma: “This is a sign so that we know who are-children of God and who are-children of the King of Evil-ones. All people who do not do God’s will, they are not God’s children. So also people who do not love their relatives, they are not God’s children.” (Source: Uma Back Translation)
- Yakan: “This is the difference between the children of God and the children of Satan/demon: the one who does not do the straight or does not love his fellow-men, he is not a child of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If there is a person whose behavior is not righteous, this is a sign that he is not a son of God. Neither is any person a son of God who does not love his companion. By means of this, we can perceive who the sons of God are and who are the subjects of Satan.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Our means-of-distinguishing the children of God and the children of the Diablo is this: the people who are not children of God, they are the ones who are not doing what is good and who are not loving their companions.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Herein we can recognize whoever are now children of God, and who are still children of Satanas. As for the one who doesn’t persevere in doing righteousness in the sight of God and does not value his sibling in believing, it’s certain that he is not a child of God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now it will be known who are the ones who are God’s children, and who are the devil’s children. Everyone who does not want to do good nor wants to love his fellowman is not God’s child.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “This shows who are the children of God and who are the children of the devil. Whoever of us if we do not walk straight (are not righteous) we are not the children of God. And whoever of us if we do not love our fellowman we are not the children of God.”
- Eastern Highland Otomi: “In this way we can know which are children of God and which are children of the devil. He who habitually doesn’t do good isn’t God’s child, neither is one who doesn’t love his sibling.”
- Tzotzil: “Thus it appears if we are the children of God, or if we are the children of the devil. Because if what we do is evil, if we do not love the brethren, we are not God’s children for sure.”
- Garifuna: “The one who is not level (righteous) is not God’s offspring, nor the one who does not love his own kind ones (brother). Thus it is that God’s offspring and the devil’s offspring are known.”
- Candoshi-Shapra: “By what means can one recognize God’s children? How can we recognize Satan’s children? The one who does not live straight is not (a descendant) of God. Nor is the one who does not love his brother of God.”
- Yanesha’: “Here, therein we know who is of the category-lineage of our Father, also who is of the category-lineage of the devil. All who do not do as is fitting, these are not of the category-lineage of our Father. The one who does not love his countrymen, this one, too is not of the category-lineage of our Father.”
- Aguaruna: “Therefore (by that) it is known who is God’s child, and who is devil’s child. He who does not work good is not God’s child, and also he who does not love his brother, he is not God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Sayula Popoluca: “We know God’s sons and the Devil’s man because whoever doesn’t do that which is true, and doesn’t love his brother is not God’s son.” (Source for this and four above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
