Language-specific Insights

complete verse (1 John 5:14)

Following are a number of back-translations of 1 John 5:14:

  • Uma: “We are brave to call out to God, for we know that he hears our request, as long as our request is according to his will.” (Source: Uma Back Translation)
  • Yakan: “We (dual) are not afraid to come close to/approach God, because we (dual) are assured that whatever we (dual) ask of him he will really hear us (dual) if-only/as-long-as our (dual) requests follow his wishes/will.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for us (incl.) who have believed, our faith when we pray to God is big. We (incl.) know that if there is anything that we (incl.) ask for which is not contrary to what He wants, He will give it.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “We also have boldness to pray to God, because we know for-sure that whatever we request from him that is in harmony with what he wants, he hears it.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And there’s no more need for us to be holding back from approaching him because we are now sure that, whatever we ask for which is in harmony with his will, he really will respond-positively.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “When we pray to God now we are brave, because we know for sure that if we ask for something that God wants to give us, then God will pay attention to what we say.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “And we are not afraid to pray before God, because God heeds us so long as what we ask is worthy of our asking him.”
  • Eastern Highland Otomi: “We don’t fear to come near to God, because if what we ask for is in accordance with God’s will, we know that he hears well our word.”
  • Tzotzil: “Because our hearts are the same with God (we are of the same mind as God), thus we are not afraid when we talk to him. We know that he grabs our words.”
  • Candoshi-Shapra: “We rest-the-whole-weight of our hearts on Him. For when we ask for that which He Himself wants He himself hears us.”
  • Yanesha’: “We, from our counting on him, we know that whatever we ask for which he wants, he, always he listens to us.”
  • Aguaruna: “He who asks for what God desires, God will hear him, therefore fearlessly we are those who ask.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
  • Garifuna: “Here is what we know/are sure God will do: If we ask with him as by means of his desire (in accordance with his will), he will hear us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (John 3:30)

Following are a number of back-translations of John 3:30:

  • Huehuetla Tepehua: “It is necessary that it be known that he is the great one. But it is necessary that I be thought nothing of.”
  • Aguaruna: “He will be more surpassing. I will not be great, I will be small.”
  • Isthmus Mixe: “He must be honored by many people, but I will no longer be honored.”
  • Chol: “Christ must be the more important one. I must be made less important.”
  • Xicotepec De Juárez Totonac: “It is necessary that they follow Jesus more and more and that they follow me less and less.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “He is the one whose life must be made high, and my life must be made low.'” (Source: Uma Back Translation)
  • Yakan: “He has to become greater/more honored but I have to become lower/less,’ said Yahiya.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For example, if there is a man being married, the bride belongs to him. As for the wedding arranger, his breath is very good when he hears that bridegroom talking with the one he has married. It’s like that also because it pleases me very much if many follow Jesus,’ said John. ‘It is necessary that mine should be removed.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “It is necessary that he be-made-greater (lit. high) while-simultaneously I become-lower.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “It’s necessary that he becomes praiseworthy/highly-praised, but as for me, I just become insignificant.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “That one, the people must know better that he surpasses, and I must be second more.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:3)

Following are a number of back-translations of 1 John 2:3:

  • Uma: “If we follow God’s commands, this is a sign so that we know that we really know him.” (Source: Uma Back Translation)
  • Yakan: “We (incl.) are sure that we (dual) know God if we (incl.) follow/obey his commandments.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) know that God is our friend if we obey His commands to us.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “If we are obeying the commands of God, that’s how we definitely know that we know him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “We are sure that we now know God, as long as we are obeying well what he has commanded.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “If we do what God commands, then we can know for sure that we know God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “But if we do what he commands, we know that we now know him.”
  • Eastern Highland Otomi: “If we really do his Word, we take for true that we know God.”
  • Tzotzil: “If we obey the commands of God, thus we know that we are his children.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “If we keep His orders, by that it is possible to know ourselves that we have learned (come to know) Jesus.”
  • Yanesha’: “If we reserve (keep in remembrance) his word, now of a truth we know of a truth thus how Christ is.”
  • Aguaruna: “He who obeys God’s word knows ‘God is surely like that.’ saying,” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 3:6)

Following are a number of back-translations of 1 John 3:6:

  • Uma: “So, all people who remain in harmony with him, they no longer do sins. All people who keep doing sins, they haven’t seen him and they don’t know him.” (Source: Uma Back Translation)
  • Yakan: “Therefore whoever is one with Almasi, he does no longer sin. Anybody who is still sinning has not understood about Almasi and he has not known Christ.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And because of that, anyone who holds tight to His oneness with Christ, it is not possible that He continually does evil. That person who is always doing evil, he doesn’t yet know who Christ is and he has not yet believed in Him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So whoever has-been-joined to Cristo, he doesn’t continue to sin, because the one who continues to sin, he hasn’t believed in Cristo and has absolutely not come-to-know him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “The one who lives holding fast to his believing-in/obeying Jesu-Cristo, he doesn’t keep on doing sin. But the one who still keeps on with his doing of sin, he hasn’t comprehended what Jesu-Cristo is like and doesn’t really know/acknowledge him.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “All who walk with Jesus Christ do not continue committing sin. But all who commit sin are those who do not understand about Jesus Christ, and do not know him.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Each one of us if we are constantly present with him, we are not evil doers. And each one of us if we are evil doers we do not yet understand who Jesus Christ is, nor are we acquainted with him.”
  • Eastern Highland Otomi: “He who habitually lives with Christ doesn’t habitually do sin. But he who habitually sins, never wanted to hear Christ and he never knew him.”
  • Tzotzil: “If we are in the presence of Christ, we don’t now seek our sin. If we still seek our sin, it is because we have not yet seen Christ, we do not yet know him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The one who lives (abides) with Jesus only does not sin. The one who sins has not seen Him. Neither does he know Him.”
  • Yanesha’: “All whoever is one with Christ is not characterized by sin. If anyone sins, he has never seen (or found) Christ, he does not know how Christ is.”
  • Aguaruna: “He who is in Christ goods (opposite of sins), but he who doesn’t do so he does not know Christ, ‘He is like that,’ saying he does not know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 4:14)

Following are a number of back-translations of 1 John 4:14:

  • Uma: “We (excl.), we (excl.) have seen [emphatic] God’s Child, and we (excl.) testify that he is the one whom God the Father ordered here to be the King who lifts all mankind from the punishment of their sins.” (Source: Uma Back Translation)
  • Yakan: “And we (excl.) saw and we (excl.) bear witness also that God sent his Son to the world to save all mankind.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for us (excl.) apostles, we know that God has sent His Son here so that mankind might be freed from punishment. The reason we know this is because we (excl.) saw Him and we are telling what we have seen.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “We (excl.) also (concessive particle), we (excl.) have seen Jesus, so we (excl.) can confirm that God sent his Child to this earth in order that he would be the one to save the collective-people.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And as for us (excl.), we (excl.) really saw the Son of God, and testify that God the Father sent this Son of his, he being the Savior of all people here under the heavens.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “And we (excl.) have ourselves seen the Son of God, therefore we give our testimony that the Father sent his Son here to earth to save people.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “And we (ex) saw the son of God and we (ex) say that our father God sent him to save the people in this world.”
  • Eastern Highland Otomi: “And we (excl.) testify that the Father sent here his Son to redeem the lives of people here in the world. And we have seen his Son.”
  • Tzotzil: “We (excl.) saw it, we (excl.) are witnesses that our Father God sent coming (here) his Son. He came to help, save all people.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “That which we saw we are telling you. God sent His Son to snatch from danger (or death) the people of the world. To that ‘It is true,’ we say, for we saw Jesus Christ.”
  • Yanesha’: “We, already we have seen it, it also, we reveal how Father sent for us his Son who is to save us, people on the earth.”
  • Aguaruna: “Father God, he sent his son to this world here ‘That he save them!’ saying. Because we saw him we tell it.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 14:2)

Following are a number of back-translations of John 14:2:

  • Ojitlán Chinantec: “In my Father’s house are many rooms for people to live in. If there were not many rooms, I would not have told you there were many. But there are, so I am going to get them arranged for you to live in.”
  • Huehuetla Tepehua: “There where my Father is are many houses. If it wasn’t like that up in heaven, I would have told you that it wasn’t like that. I am going to fix up the houses that are going to be yours.”
  • Aguaruna: “There is a lot of free space, able to be lived in, in my Father’s place. If that were not true I would not have told you it was! I am going in order to prepare your staying place.”
  • Tsafiki: “Where my Father God lives are many houses to live in. It’s true. I’m not one who lies!”
  • Navajo (Dinė): “Where my Father’s home is there are many houses. If it were not that way, would I have told you that it was? I am going there in order to prepare a place for you.”
  • Yatzachi Zapotec: “Where my Father God is like a large house with many rooms. I would have told you if there were not rooms for you. And now I will return to prepare rooms for each of you.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “In my Father’s house, there are many dwelling-places. I go to prepare your dwelling-places for you. If it were not like that, I would have told you.” (Source: Uma Back Translation)
  • Yakan: “There in the place of my Father God, there are many dwellings. If this were not true I would not tell you this. I am going to prepare your dwellings.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “There are many places which can be lived in where my Father lives. For if this were not true I would not have said to you a while ago that I go to prepare a place for you to live in.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because there are many dwelling-places for people -where my Father -is-staying in heaven, and I am going there to go prepare your dwelling-place. If this that I tell you were not true, would I tell it?” (Source: Kankanaey Back Translation)
  • Tagbanwa: “In heaven where my Father lives, it’s a dwelling-place with lots of room. This is really true, and I’m going ahead now to do what will cause you to be able to live there. If it’s not true, of course I wouldn’t say it to you.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “There at my Father’s house there are many places to stay. If there weren’t resting places, I wouldn’t have told you this. But now I am going to prepare a place for you.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:14)

Following are a number of back-translations of 1 John 2:14:

  • Uma: “I write to you my children, because you know our Father. I write to you, fathers, because you know the one who was from the first. I write to you young-men and young-women, because your faith is strong, you take-to-heart God’s Word, you have defeated the evil-one(s).” (Source: Uma Back Translation)
  • Yakan: “I write to you, my children-grandchildren, because you know your Father God. I write to you old people because you know Almasi, he was before the beginning of time. I write to you young men, because you are strong in your liver. The word/message of God is steadfast in your liver and you are not carried-along/influenced by the temptations of the leader of demons.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The reason I write to you older people, is because you are the friends of Christ. He existed before anything was created. The reason I write to you young people is because your faith is strong and because the Word of God cannot be removed from your minds and because you have defeated Satan.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I will please repeat again the reason why I wrote to you. As for you my children, I wrote to you, because you know our Father. You fathers/elders also, because you know him who already-existed since the very-beginning. You young-men also, because you are strong, God’s words are stored in your minds and you have moreover defeated Satanas.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I am writing to you elders/parents because you indeed know him who existed already from long ago when there wasn’t yet any world. I am writing to you young-folk because your believing/obeying is strong. The word of God is remaining with you, and well, you have now been able to have victory over that Epitome of Evil.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning the old people, I write this word to you here in the letter because you have come to know him who was living before all the things that exist were made. Concerning the young men, I write this word here in the letter because now you are firm in that you believe God’s word in your hearts. And now you have won against the devil.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “This letter I have written to you parents of children because you are acquainted with Jesus Christ the person who is present since the beginning. Likewise I have written to you young people because you endure not doing (keep from doing) evil. The word of God is constantly in your thoughts, and you have won out over the deceiver.”
  • Eastern Highland Otomi: “I’m writing to you, you men, because you know him who was living when unending time. I’m writing to you, you boys, because you are strong. The Word of God dwells in your hearts and you have overcome the big-evil-one.”
  • Tzotzil: “You who are already old (men), because you have already known Christ whose character is he is, therefore I have written you this.. You who are young men still, because there is already the strength of your hearts therefore I have written to you this. God’s word is in your hearts therefore all the time you conquer the devil.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “I am writing to you adults. For you learned Him who has always first continuatively existed. I am writing to you young men for you are strong, for God’s Word lives in your hearts and you overcome the evil one.”
  • Yanesha’: “The ones (male) with children, now already you know he is the one who is from the beginning, that’s why I write to you. Young men, you are strong. Our Father his word you embody, you went and surpassed the devil, that’s why I write to you.”
  • Aguaruna: “Big ones (adults), I am writing to you because you are the ones who know him, the one who always lives, ‘He is like that’ saying. Young-men you are strong, and you are those, who complete God’s Word, the devil you are also victorious over, therefore I also write to you.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 3:17)

Following are a number of back-translations of 1 John 3:17:

  • Uma: “For example there is a person who has the stuff of this world, and he sees his relative lacking something, and he just looks dry at him [i.e., looks and does nothing], certainly that person does not love as God [does].” (Source: Uma Back Translation)
  • Yakan: “If there is a person who has his livelihood and sees his fellow-man in need and does not help the need of that fellow-man, that means that he does not love God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is anyone of us (incl.) who has the means to help his companion who is in difficulty, but he does not help him, it is not possible that God is dear in his breath.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But if there is a person and he finds-out that he has a brother who lacks what he needs and-meanwhile he doesn’t pity-him/show-him-benevolence, is it indeed the case (RQ implying of course not) that he loves God?” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But if we just ignore the hard circumstances of our siblings in believing, because even though we have the means, we are hoarding for ourselves what would be used to help them, if it’s like that how can we say we hold God dear?” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Suppose a person who owns a lot of things sees that his brother is in need. If he does not pity him so that he gives what is needed, then how ever can he say that he loves God in his heart then?” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we have things and we know that our fellow is in need to use them and we do not pity him, we cannot say that we are loving God.”
  • Eastern Highland Otomi: “But if one has something that he has, but his sibling is lacking necessities, and if he doesn’t do love to him, but the love of God is not in his heart then.”
  • Tzotzil: “If there is what is ours here in the world, if we see that poor him our brother, if we do not pity him even a little, it is in vain we say that we love God.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “If (a person) himself doesn’t lack anything, yet looks on (without acting) while his brother is in need and doesn’t pity him, does God’s love ever dwell in that one? Of course not!”
  • Yanesha’: “However, if we, all kind of things we have here on the earth, if we see our countrymen something needing, we, we do not have pity on him, how does it fill us, our Father, his love, in our hearts?”
  • Aguaruna: “He who possesses things, and does not have mercy on his brother who suffers, ‘I love God,’ saying, for nothing he says it.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)