Following are a number of back-translations of Mark 8:26:
Uma: “After that Yesus ordered him to return to his house, he said to him: ‘Return to your (sing.) house, but don’t enter the village to tell the villagers what happened here. ‘” (Source: Uma Back Translation)
Yakan: “So-then he was sent home by Isa. Isa said to him, ‘Do not return to that village/group of houses.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Jesus told that person that he should go straight home, and he should not stop off even in the village.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Then Jesus sent-him -home saying, ‘Truly go-straight -home. Don’t stop-off at the town that we left.'” (Source: Kankanaey Back Translation)
Tagbanwa: “‘Well,’ said Jesus to him, ‘go home now. Don’t go through the town.'” (Source: Tagbanwa Back Translation)
Aguaruna: “Jesus farewelling said, ‘Do not tell villagers, rather go straight home.'” (Source: Mildred L. Larson in Notes on Translation, September 1965, p. 1ff.)
Following are a number of back-translations of 1 John 1:5:
Uma: “This is the news that we (excl.) heard from Yesus and we (excl.) announce to you: God, he is light, there is not any darkness in him.” (Source: Uma Back Translation)
Yakan: “This is what we (excl.) heard from Isa Almasi and we (excl.) also tell it to you: that God is truly light and there is no darkness in him. That means there really is no sin of his whatsoever.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “I will cause you to understand what the Son of God caused us (excl.) to understand, that as for God, He is the source of life and there is no darkness at all in Him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is what we (excl.) heard from that-aforementioned Child of God and that is what we (excl.) make-known to you: God is like light/a light, for there is absolutely no darkness in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “This is that word which we (excl.) heard from the Son of God which we (excl.) are telling to you. As for God, what he is like is a bright light. There is no darkness at all with him.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This now is the word Jesus Christ taught us and this is what we tell you now: that God is very good and in no way can it be seen that there is anything wrong with him.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We heard (with attention) what Jesus Christ said and we proclaim it to you how he said that God, for his doing good, is like light. Not even a little bit is he like darkness.”
Eastern Highland Otomi: “Then here is the word that Jesus Christ told us (ex), that God is Light, which wants to say, God is entirely good and there is no darkness with regards to him, not even a little.”
Tzotzil: “I will tell you the word of Jesus Christ how he told us. Thus he told us There is only sunlight in the presence of God. Not even a little bit is there darkness in his presence. Because God is straight-hearted, not even a little bit is there sin in his heart, he said.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “This is the message which he (Christ) told us. That’s what I’m telling you all about, God Himself is light. In Him, God, there is no darkness.”
Yanesha’: “These are the words which he caused us to hear, now we are going to relate them to you: Our Father, he lights (verb, meaning functions as day-light). He, about him, there is no darkness, not even a little bit.”
Aguaruna: “‘God is light. He truly is not darkness.’ That is the word which Jesus Christ spoke, hearing that I tell you all.” (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 2:27:
Uma: “But you, relatives, you have received [emphatic] the Holy Spirit who is from Kristus, and that Spirit remains in your hearts. You no longer need another to teach you, for the Holy Spirit is the one who teaches you every sort of thing. His teaching is all true, there is nothing that is a lie. So, like he already taught you, remain in harmony with Kristus.” (Source: Uma Back Translation)
Yakan: “But Almasi has already sent his Spirit into your liver, therefore you don’t need to be taught by anybody. God’s Spirit will teach you about all things. All his teaching is true. He does not lie. Therefore follow/obey all his teaching so that you will be one with Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But as for you, it’s not necessary that there be someone different to teach you for Christ has caused you now to be inspired by the Holy Spirit. By means of that, you can come to understand all that Christ wants you to understand. That which he causes you to understand is, by contrast, true and not a lie. That’s why it’s necessary that you hold fast to your being made one with Him as you have been taught.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But I know, mind you, that the Holy Spirit whom Cristo gave is always in you, so you don’t need someone-else to teach you. Because he teaches you all that you need to come-to-know and all that he teaches is true. Follow then what he is teaching (aforementioned) and continue moreover to believe in Cristo.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for you, Cristo has now caused you to be indwelled by the Espiritu Santo. Therefore since there is now this Espiritu Santo indwelling you, you no longer need to be taught by others concerning what is the truth. Because he now is the one teaching you all things, and there’s no teaching of his which isn’t true. Therefore obey this teaching of the Espiritu Santo, and hold fast to Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Jesus Christ sent the Holy Spirit to help you. Therefore it is not necessary for anyone to teach you who I am telling you about. Because the Holy Spirit himself will teach you all who are true, all who are not true. And that which the Holy Spirit will teach you is what is true and not lies. Therefore only now have Christ fill your heart, because this is what the Holy Spirit teaches you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Christ gave you the Spirit of God and he is constantly with you. You do not need anyone else to teach you because the Spirit is present teaching you everything. He speaks true words and does not lie. Be constantly present with Jesus Christ because that is what the Spirit has taught you.”
Eastern Highland Otomi: “But we, the Good Spirit whom Jesus Christ gave us, He resides in our hearts. So we don’t need for anyone else to teach us. Because the Good Spirit of God resides in our hearts, he is what gives us an understanding in regard to everything we think about. And he is the one who speaks the truth and is no liar. And he tells us to habitually live with Christ, and we won’t depart from him.”
Tzotzil: “Jesus Christ gave us the Holy Spirit. Once and for all He is there in our hearts. Therefore it is not necessary that there be another our teacher because he teaches us all things. His word is true, he is not a liar. Just as the Holy Spirit has taught you, so stay in the presence of Jesus Christ.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The Spirit which Jesus put in you doesn’t ever leave you. Why should other people have to teach you? The Holy Spirit teaches you all things completely. He teaches only the very truth. He doesn’t know how to lie. Keep that very teaching which He teaches you. Keep living with Jesus.”
Yanesha’: “And the Holy Spirit which Christ gives you, let it stay thus. Then you will not be lacking someone to teach you. This which fills you is that which teaches you everything. This is completely of a truth, not deception at all. Thus it teaches you that which fills you, be one with him.”
Aguaruna: “but the Spirit which Jesus Christ sent to you will not leave (desert) you, therefore ‘Let another teach us,’ you are not able (ought not, need not) say. That Spirit will teach you the truth, that which is not a lie. He taught you ‘You live in Christ!’ Therefore do the same.” (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 4:6:
Uma: “But we, relatives, we are-children of God. People who know God hear and receive our teaching. People who are not children of God don’t receive our teaching. That is a sign so that we know who is controlled by the Influence/Spirit that is true and who is controlled by the influence/spirit that deceives.” (Source: Uma Back Translation)
Yakan: “But we (incl.) belong to God. Whoever knows God listens to us (incl.). Whoever does not belong to God does not listen to us (incl.). Like this we (dual) can know whether the teaching is from the Spirit of God or no.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But as for us (incl.), by contrast, we belong to God, and because of that anyone who is a friend of God listens to our teaching. However, anyone who does not belong to God does not listen to our (incl.) teaching. By means of this we can tell who are the ones inspired by the Holy Spirit who teaches the truth and who is inspired by a lying spirit.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But as for us, we are God’s children, so those who like to listen to what we are teaching, they are our companions who know God, but those who are not God’s children, they don’t-like to listen. That is one of the ways-we -know where what is being taught is coming from, whether it came-from the Holy Spirit who is the source of truth or Satanas who is the source of lies.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for us, we are now in submission to God. And whoever knows/acknowledges God, that is who listens to us. The one who is not in submission to God, he doesn’t listen to us. Therein we will know the true word which comes from the Espiritu Santo and the lying word which comes from Satanas.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But we are God’s people. He who is acquainted with God likes to hear the word we (excl.) teach the people. But he who is not acquainted with God does not want to hear the word we (excl.) teach the people. By this we can know which person speaks the true word, and which person does not speak the truth.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We are God’s children. And the people who are acquainted with God heed us. The people who are not God’s children do not heed us. It happens thus so we know who has the Spirit of God in his head-heart, the one who speaks the truth, and who has in his head-heart the deceiver who speaks lies.”
Eastern Highland Otomi: “But we are God’s children. Whoever knows God, hears well our word, but those who are not God’s children do not hear us well. In this way we know which are true and which are not true.”
Tzotzil: “We, we are the children of God. Therefore those who also know God, respect our words. Those who are not children of God do not respect our words. Thus we know those who truly tell God’s word. Thus we know also those who deceive.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “We are of God. The one who came to know God enjoys listening to our words. By that we recognize the true-kind (trueness). The one who isn’t of God that one doesn’t enjoy listening to our words. By that also we recognize error-kind (wrongness).”
Yanesha’: “We, we are of the category-lineage of our Father. Those who know how our Father is, they listen to us. Those who are not of the category-lineage of our Father, they will not listen to us. Therein we know following which are true, they also, followings which are not true.”
Aguaruna: “But we belong to God. Therefore those who know God, ‘he is like that’ saying listen to us, but those who have not known God don’t listen to us. Therefore we can know which are true thoughts and which are not true thoughts.” (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 5:17:
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.)
Candoshi-Shapra: “All bad-kind is sin. However, not all are the kind with which one dies.”
Yanesha’: “All that is not fitting, that is sin. However, there is our sin therein we die.”
Aguaruna: “All bad is sin. But there is also sin which does not arrive us at death.” (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 John 7:2:
Uma: “At that time, it was almost the big day of the Yahudi people called the Feast of Huts.” (Source: Uma Back Translation)
Yakan: “So-then the festival of the Yahudi was near when they live in little-shelters.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “In a short time from then the Jews will celebrate the Feast that is called the Feast of the Shelters.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When it was near-in-time to the fiesta of the Jews called Field-shelters,” (Source: Kankanaey Back Translation)
Tagbanwa: “But when their fiesta called Fiesta of Shelters was near,” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But now it was near the time the Jews celebrated the celebration in which they made huts from branches.” (Source: Tenango Otomi Back Translation)
Xicotepec De Juárez Totonac: “The festival was approaching when the Jews gathered together and erected their shelters in which they lived during the festival.”
Chol: “It was already near the time when the Jews celebrated, when they made temporary houses.”
Aguaruna: “The Jews’ festival was about to arrive when they celebrated, remembering when their ancestors made temporary shelters.”
Ojitlán Chinantec: “The time was approaching for the Jews to observe the festival of the little houses.”
Yatzachi Zapotec: “And the festival of us Israelites was about to take place which is called the Feast of the House of Leaves.” (Source for this and four above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 2:6:
Uma: “People who say they remain in harmony with God, their behavior must be like Kristus’ behavior.” (Source: Uma Back Translation)
Yakan: “Whoever says that he is one with God his conduct should be like Isa Almasi’s conduct when he was here in the world.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “But if there is a person who obeys the commands of God, his holding God dear in his breath has been drawn tight. As for the person who says that he has a close relationship with God, it is necessary that his actions be righteous, just like the actions of Jesus were righteous. If this is what we (incl.) do, we know that we have been made one with God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But as for the one who is following the words of God, he is the one whose love for God has no lack/fault. If then there is one who says that he has-joined/been-added-to/belongs to God, he must follow-the-example of Jesu Cristo. And if we do that, that’s how we know for sure that it is true that we have been joined to God.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore the one who says, ‘I am now holding fast to Jesu-Cristo, being really united/tied-together now with him,’ it’s necessary that he live his life like the way Jesu-Cristo lived, when he was still here under the heavens.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who says that he walks with God must necessarily live like Jesus Christ lived when he lived here.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we say that we are constantly present with Jesus Christ, we must do as Jesus Christ did.”
Eastern Highland Otomi: “If one says he is living with Christ, he must walk like Christ walked.”
Tzotzil: “If we say ‘I am in the presence of God,’ then let us do like Jesus Christ did.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “If a person says he abides with Jesus, like Jesus was, like that also he should live.”
Yanesha’: “If anyone say, I, I am one with him, let him walk thus he used to walk.”
Aguaruna: “He who ‘I am in Christ,’ saying, walking, the same as he did (like him) should walk.” (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 3:9:
Uma: “All people who are-children of God, they no longer do sins always, for they have received new life from God. They cannot do sin always, for they are-children of God.” (Source: Uma Back Translation)
Yakan: “Whoever is a child (lit. are children) of God, no longer sins because God’s customs are already there in their livers. And because God is already their father, they no longer sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Anyone who has been made a son of God, he does not want to do evil for he inherently now resembles God. Since His Father is God, it is not possible that he will always be doing evil.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So the person who truly is a child of God, he doesn’t continue to sin, because God’s mind/thoughts is what is in him. Because of God’s having given birth to him, it is not possible that he continue to sin.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for whoever has been as-it-were given birth to by God, he doesn’t still continue to sin. Of course he will not deviate/do differently from this one who as-it-were gave birth to him. Well since God is now his Father, it’s not now possible/acceptable that he still keep on doing sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The children of God now do not commit sin because they have met up with the new life which God gives. Now they do not want to commit sin because they are the children of God.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Each one of us if we are children of God we are not evil doers, because God has renewed our head-hearts. And we cannot be evil doers any longer because we are children of God.”
Eastern Highland Otomi: “He who is really born anew by God, does not habitually sin. He doesn’t habitually do sin, because he has taken the nature of God. And God never wants to sin. So he can’t habitually sin because he was born anew by God.”
Tzotzil: “If we have been born again in the presence of God, we don’t any more seek sin because God has given us new life. We cannot seek sin because we have been born again in the presence of God.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The person who is in-the-state-of-having-become a child of God only living bad, he doesn’t live, for he proceeds from God. He cannot live bad, for he is-in-the-state-of-having become-a-child by-means of-God.”
Yanesha’: “All we who are born again from our Father are not characteristically sinful. We receive on him how he does (meaning his nature or likeness). We are born again from our Father, that’s why there is no way that we can be characteristically sinful.”
Aguaruna: “Those who are born in God don’t live (stay) sin, because they possess God’s mind (that for hearting). He does not stay sin because he is God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
