Language-specific Insights

complete verse (1 John 4:12)

Following are a number of back-translations of 1 John 4:12:

  • Uma: “There has not yet been one person who has seen God. But even so, if we love one another, God remains in harmony with us, and it is truly evident/knowable in our behavior that we love God.” (Source: Uma Back Translation)
  • Yakan: “There is no person who has seen God. But if we (incl.) love each other, God is here in our (incl.) livers. Our (incl.) love to God is also increasing and will finally be complete if we (incl.) steadfastly/continually love each other.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “There is no person who has even seen God, however, if we love each other, God lives here in us, and our love for God here in our breaths is drawn tight.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because even though no person has seen God, but if we love-one-another, God remains in us and the love of God that has no lack/fault can be seen in our lives.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “From long ago, no-one has seen God. But if we now really value one another, it’s clear that this God is now really indwelling us, and he has now completed this valuing by us.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “No one has seen God. But when we love each other, then we walk with God. And it is true that we love God then.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “There is no one who has seen God. But if we are loving our fellows each of us the other, God is constantly with us and we are loving him as we ought.”
  • Eastern Highland Otomi: “No person has seen God. But if we continually love one another, God resides in our hearts then, and we really love (look well) on God.”
  • Tzotzil: “Even if no one has seen God, if we love one another, he is there in our hearts. Thus more we love God really and truly.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “No person has ever seen God. If we love each other then God’s love will be brought up to standard in us. He Himself abides (keeps living) in us.”
  • Yanesha’: “Our Father, no one has ever seen him. If we love one another, all of us, we are at one with him. His love fills us completely.”
  • Aguaruna: “None (no one) has seen God, but it we love others (one-another) God is (lives) in us. That being so like he loves we love.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 10:30)

Following are a number of back-translations of John 10:30:

  • Ojitlán Chinantec: “I and my Father are the same.”
  • Huehuetla Tepehua: “I and my Father are one thing.”
  • Aguaruna: “I am with my Father, but we are one.”
  • Yatzachi Zapotec: “I and my Father are just the same as one another.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Uma: “I and my Father, we (excl.) are just one.'” (Source: Uma Back Translation)
  • Yakan: “My Father and I are certainly one.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We are only one, I and my Father God.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because I and God the Father, we (excl.) are only-one.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because I and my Father, we (excl.) are one living-entity only.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Just like my Father is, I also am like that.'” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:12)

Following are a number of back-translations of 1 John 2:12:

  • Uma: “Children, I write to you this letter, because your sins are forgiven because of the Lord Yesus.” (Source: Uma Back Translation)
  • Yakan: “I write to you my children-grandchildren, because your sins are already forgiven because of Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I write to you, my children, for your sins have been forgiven because of Christ.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “My children, I have written this to you because your sins have already been forgiven on-account-of Cristo.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I am writing to you who are like my children because your sins have now been forgiven, for Jesus took-the- punishment-for them on the cross.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Listen, my children, I write this word to you here in the letter because God has now forgiven your sins because of Jesus Christ who died on your account.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “I am writing to you my little children because God has already forgiven us. He has forgiven us because Jesus Christ paid for our guilt.”
  • Eastern Highland Otomi: “I’m writing to you, my dear children, because you know your sins have been forgiven, by what Christ did.”
  • Tzotzil: “My children, because your sins are forgiven because of Jesus Christ, therefore I am talking to you by letter.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “I am writing to you children. For God has cleansed your sins because of Jesus, for his sake.”
  • Yanesha’: “My little ones, your sins are forgiven because of Christ, that’s why I am writing to you.”
  • Aguaruna: “Children, I am writing to you because Jesus has eradicated, on your behalf, your sin.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 3:15)

Following are a number of back-translations of 1 John 3:15:

  • Uma: “All people who hate their relatives, they are the same as killers [emphatic]. And you know, relatives, that murders do not get good life forever.” (Source: Uma Back Translation)
  • Yakan: “Whoever hates his fellow-man it is as if he has killed. And you know that a murderer has no everlasting life.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Anyone who acts against his companions, God considers him to be like a murderer; and we (incl.) know that if there is a person who wants to murder, he has not yet come to own life forever.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “For the one who hates his brother/cousin is like the murderer just the same, and we know of course that the murderer, he doesn’t have the life that has no end.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever ignores/spurns his sibling in believing, he is the same as a murderer of his fellowman. Isn’t it indeed so that you know already that, whoever is a murderer of his fellowman, he really doesn’t have life which is without ending?” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Everyone who hates his brother is like as though he were a murderer. And you know that not one murderer meets up with the new life.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Any of us if we hate our fellows, before God we are like murderers. And we know that no one who is like that has eternal life.”
  • Eastern Highland Otomi: “He who hates his sibling is a murderer. And you know that there is no murderer who has (possesses) the new life.”
  • Tzotzil: “If we hate the brethren, we have already become killers. You know that whoever kills he has not received life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “One who hates his brother is a murderer (one who kills more than one). Surely you know that in him, that is in a murderer, eternal life does not dwell.”
  • Yanesha’: “All these who despise their countrymen, they are killers. You know that those who are killers, in their hearts does not stay life forever.”
  • Aguaruna: “He who hates his brother he is like a murderer, and all murderers, they will not live always, that we know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 5:2)

Following are a number of back-translations of 1 John 5:2:

  • Uma: “This is a sign so that we know that we love the people who are God’s children, if we love God and follow his command(s).” (Source: Uma Back Translation)
  • Yakan: “Therefore if we (incl.) love God and follow his commands, we (incl.) also love our (incl.) fellow children of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If our love for God and our obeying His commands is correct, we can know that our love for our companions who are children of God is also correct.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So if we love God and we obey his commands, that’s how we know that we also love our companions who are God’s children.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And this is what can enable us to be sure that we value all who have been as-it-were given birth to by God, this (fact) that we hold dear this God and we are obeying everything he commanded.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Therefore if we love God and do what he commands, then we know that we must love the children of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We who are God’s children know that we love our fellows if we love God and do as he commands.”
  • Eastern Highland Otomi: “If we really love (esteem) God, and do what God commands, then we will know that we really have love toward our siblings.”
  • Tzotzil: “If we love God, we obey his commands. Therefore we love also his children that we are equal with (those that are his children along with us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “Surely we know that we love God’s children also for we love God. Don’t we keep that which God ordered?”
  • Yanesha’: “If we love our Father, if we obey his word, herein we know that already we love them, our Father’s children.
  • Aguaruna: “Therefore we are able to know that we also love the children of God, because we love God and we are obeyers of His word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (Mark 8:22)

Following are a number of back-translations of Mark 8:22:

  • Uma: “From there, they arrived in the village of Betsaida. In that village, there were some people who brought a blind person to Yesus. They requested that he put-hands-on him.” (Source: Uma Back Translation)
  • Yakan: “So-then they arrived in the town Betsaida. Some people came to him bringing a blind person and they begged Isa asking him to touch him.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And they came to the village of Bethsaida, and there were some people there who brought Jesus a blind person. And they begged Jesus to touch him and heal him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When they arrived in Betsaida, some (people) brought a man who was blind to Jesus. They entreated him to lay-hands-on him so that he would get-well.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Jesus and company arrived at Betsaida. Some people arrived who were bringing a blind (person). They were asking Jesus for help that he would if possible/acceptable touch/put-his-hand-on him.” (Source: Tagbanwa Back Translation)
  • Aguaruna: “Village, Bethsaida called place, coming ashore, other people a blind-man, object brought saying “Jesus, you touch him, ‘be healed’ saying.” (Source: Mildred L. Larson in Notes on Translation, September 1965, p. 1ff.)

complete verse (1 John 1:1)

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

  • Uma: “The contents of this letter talk of the Word who gives life. The one who gives life, he already was from the first. We(excl.) heard him, we (excl.) saw him with our (excl.) own eyes. We(excl.) really did see him, we (excl.) touched/held him with our (excl.) hands.” (Source: Uma Back Translation)
  • Yakan: “I write to you (pl.) about Isa Almasi, he is/who is the Word/Message that gives life. In the beginning of time yet really beforehand he was. We (excl.) heard him speak and we (excl.) saw him with these our (excl.) eyes. Yes, we (excl.) saw him and we (excl.) touched him with these our (excl.) hands.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I am writing to you about Jesus Christ. He was titled the Word which can give life forever. He existed before the world was created. But in spite of that, we (excl.) have seen Him, and we (excl.) have heard what He said. We saw Him and we took hold of Him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “In this letter, we (excl.) have something to tell you concerning the one who is called Word/Speech who is the source of life that has no end. He already-existed where God the Father was since the very-beginning, but he appeared as a person on this earth, so we (excl.) saw him clearly (lit. properly). We (excl.) also heard his words and we (excl.) touched him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I am writing to you concerning Jesu-Cristo, he who is called Word/Speech who gives life which is without ending. He already existed long ago, when there was no world yet. And as for us (excl.) who are his disciples, we (excl.) really heard his words, and we (excl.) really saw him. We(excl.) got-to-take-a-good-look (at him) and got to touch/feel with our hands.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I write here on paper about who Jesus Christ is, he who gives new life. This is the one who lived always, even before the things that are in existence were made. And we heard what he said when he spoke, and we stood where we could see him. Well, it is true that we saw him and touched him with our hands.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We proclaim to you (pl.) about Jesus Christ the person who is the Word, he who gives eternal life. He was already present when the world began. We heard his words, we saw him and we looked at him and we touched him.”
  • Eastern Highland Otomi: “I will tell you about the Word that gives new life to our hearts. The Word was already living at the very beginning. He is one and the same Jesus Christ whom we saw living here, and we heard what he said. Also we watched him with our eyes, and we touched him with our hands.”
  • Tzotzil: “The one whose character is he is, (was from the beginning) we heard his words. We saw him. Many times we looked at his face. We touched him. It is the one called word that is in charge of all life.”
  • Garifuna: “I write to you (pl.) concerning the one named Word, the one who gives life…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “All of you listen. Word, the life-kind always existed from the very beginning. That’s what I’m telling you (plural) about. For we ourselves heard him. We ourselves saw him with our eyes and looked (in contemplation) on him. We ourselves touched him with our hands.”
  • Yanesha’: “What there is from the beginning, it also, what we used to hear, what we used to see from our eyes, what we looked at, with our hands, too, we touched, this, of a truth, is Word (words, message) therein we completely live.”
  • Aguaruna: “The Word which gives life, before – also always it lived (existed). Also we are those who heard that word, we are those who also saw him, and ‘how does he work?’ (what is he like?)saying we are those who have seen well, we are those who have also touch him, concerning that same one I write to you (plural).” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 2:23)

Following are a number of back-translations of 1 John 2:23:

  • Uma: “People who reject God the Child, they have no connection with God the Father. People who admit-confess that Yesus is the Child of God, they are connected with God the Father.” (Source: Uma Back Translation)
  • Yakan: “Whoever says that he does not believe-obey that Isa is God’s Son, he also does not believe-obey in God. Whoever confesses/makes-clear saying that Isa is really God’s Son, he also believes-obey in God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is a person who will not receive the Son of God, he will also not receive our Father God. And in the same way also, if there is a person who has already received the Son of God, he has also received our Father God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “For whoever does not acknowledge God’s Child, he of course doesn’t know his Father, but as for the one who does acknowledge the Child of God who doesn’t deny him, God the Father is in him as well.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever doesn’t testify that Jesus is the Son of God, it’s also not possible that he is accepted by God the Father. But he who testifies that this Jesus really is the Son of God, of course it’s true that God is his Father too.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Whoever says that Jesus is not the Son of God is not walking with God. But whoever says that Jesus Christ is the Son of God, that one walks with the Father.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Whoever shoves the Son of God aside, our father God is not with him. The person who knows and says that Jesus Christ is the Son of God, our father God is with him.”
  • Eastern Highland Otomi: “He who denies in regard to God’s Son, then neither does he know God who is his Father. But he who believes his Son, also knows his Father.”
  • Tzotzil: “If we say ‘Jesus Christ is not God’s Son,’ we have not believed Jesus Christ’s word. Then God is not our Father. If we say ‘Jesus Christ is God’s Son,’ we have believed Jesus Christ’s word and God is our Father.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The person who habitually says, ‘No’ about God’s Son doesn’t fellowship with the Father either. The one who says, ‘I love the Son,’ fellowships with the Father also.”
  • Yanesha’: “All who deny his Son, they have not received Father. The one who admits that his Son in Christ, he has already received also Father.”
  • Aguaruna: “He who says ‘Jesus isn’t the Christ’ that one is not a child of God, however he who says ‘Jesus is Christ,’ that one is God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)