Following are a number of back-translations of 1 John 4:21:
- Uma: “So, this is Kristus’s command to us: whoever loves God must love their relatives also.” (Source: Uma Back Translation)
- Yakan: “This is the command that Almasi gave to us (incl.) that whoever loves God should also love his fellow-man.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “For God has commanded us (incl.) that as for anyone whose love for God is true, he must also love his companion.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “What God has commanded us is this: the one who loves God, he must also love his fellow.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because this is what he commanded us, that whoever holds God dear, it’s essential that he also values his sibling in believing.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “God commands us this that the person who says that he loves God must also love his brother.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “This command God gives us: If we love God, likewise we must love our fellows.”
- Eastern Highland Otomi: “And here is the law which God left us. He who loves (esteems) God, but then he must also esteem his sibling, love him.”
- Tzotzil: “Thus is his command that he told us: If you love God, you must love your brother also, he told us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “This is God’s order: ‘The one who loves God should love his brother also,’ that’s what He says.”
- Yanesha’: “These are the words he told us: If we love our Father, let us love also our countrymen.”
- Aguaruna: “If you love me, your brother also love him!’ God says.” (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 8:45:
- Following is a back-translations of John 8:45 from Aguaruna: “You also being like that (i.e., like the devil) you don’t believe me, because I speak truly.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “So, that is why you do not believe me, because I say what is true.” (Source: Uma Back Translation)
- Yakan: “But I, my words are only true that is why you do not believe me.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “My words to you, by contrast, are true, and because of this you do not believe what I say.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But as for me, I tell you what is true, and this is the reason you don’t believe me.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But because the truth is what I am telling, that’s why you aren’t believing me!” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But because I tell you what is true, you don’t believe me.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of Colossians 1:1:
- Uma: “This letter is from me, Paulus, who was raised/lifted by God to become a messenger [apostle] of Kristus Yesus according-to / following his will, and from Timotius, our one-faith relative,” (Source: Uma Back Translation)
- Yakan: “This letter is from me, Paul and from our (incl.) sibling Timoteo. From the desire/will of God, I was commissioned by Isa Almasi being commanded to proclaim/preach his message.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for me Paul, and our (incl.) brother Timothy, we send our greetings to you there. I am an apostle sent by Jesus Christ because it was what God wanted.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “I am Pablo who am an apostle of Cristo Jesus according to what God wanted. My companion here is our sibling/cousin (henceforth brother) Timoteo.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Our (excl.) siblings in believing there in Colosas, there-(with-you) is our (excl.) letter, I Pablo who am an apostle of Cristo Jesus according to the determined-plan of God, and Timoteo who is also our sibling in believing. I am writing to you who are now united/tied-together with Cristo, you who have now been separated out by God as his people now, who truly believe/obey this Cristo. I am praying that hopefully with you always is the grace/mercy and peace of mind/inner-being which God our Father gives.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I am Paul, whom God appointed to be a representative of Jesus Christ. Along with our brother Timothy.” (Source: Tenango Otomi Back Translation)
- Aguaruna: “It’s me. I am Paul. I am the one sent by Jesus Christ, because God said ‘do thus.’ Timothy, Jesus’ follower, he is also with me.” (Source: Larson 1998, p. 149)
Following are a number of back-translations of 1 John 2:21:
- Uma: “So, it’s not my purpose to write this to you as if to say that you don’t know the true teaching. I write this to you because you do know the true teaching, and you also know that there is no lie that appears from the truth.” (Source: Uma Back Translation)
- Yakan: “I am writing you not because you are ignorant of the true teaching, but because you know the true teaching. And you also know that no lie comes from the true teaching.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I am not writing to you because you do not understand what the true doctrine is, rather, because you do understand it and because there is nothing false which comes from the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The reason I wrote you this is not your not knowing the truth, but rather because you already-know it and you also know that absolutely no lies come from the true teaching.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I don’t mean to say that I’m writing to you because you don’t know the truth concerning Cristo, but rather so that I can cause you to be sure of this truth which you already know. And well, you also know that as for those teachings which are lies, they don’t come from this truth.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I did not write here in this letter some message that you do not know; rather now you know that the words I tell you are true. And you know that there are no lies included in the true word.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “I have written you this letter because you are acquainted with what is true, not because you do not know what is true. When we speak true words it is obvious we are not lying.”
- Eastern Highland Otomi: “And I write to you, and I don’t think (mean) that you don’t know what is true, but you really do know it. And you know that a lie is not the companion of the truth.”
- Tzotzil: “It is not that you do not know the word that is true. It is because you know it therefore I wrote to you. You know also that if we tell the truth, we are not lying.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “It isn’t because you haven’t learned the true message that I write, for you did learn it. Surely you know that lies do not come out of true talk.”
- Yanesha’: “It is not from your lack that I write to you. You know that deception does not go with that which is true, not even a little bit.”
- Aguaruna: “I don’t write to you because you are those who don’t know the truth; I write to you because you are those who know the truth. ‘Falseness is not in truth-place,’ that you know.” (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 3:24:
- Uma: “People who follow God’s commands, they stay in harmony with him, and he with them. This is a sign so that we know God stays in harmony with us, because he has given us his Spirit.” (Source: Uma Back Translation)
- Yakan: “Anybody who follows/obeys the commands of God is one with God and God stays/remains with him. We (dual) know that we are one with God because of the Holy Spirit that he caused to live in our (dual) livers.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who obeys the commands of God has become one with God and God lives in him. We know that God lives here in us (incl.) for we have been inspired by the Holy Spirit.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The one who obeys the commands of God, he remains in God and God also remains in him. The way-we-know that God remains in us, the Holy Spirit whom God gave is in us.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Well he who is obedient to the commands of God, his life really is holding fast to God, and as for God, he indeed is holding fast to him. And as for this help to us by the Espiritu Santo whom he caused to indwell our body, that is how we can comprehend that God is holding fast to us.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All those who obey what God commands are walkers-with-God. How we know that we walk with God is because of the Holy Spirit who was sent to us.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we are doing what he commands, we are constantly with God, and God is constantly with us. And we know that he is constantly with us because he has given us his Spirit.”
- Eastern Highland Otomi: “Whoever does what he says, lives with God, and God also resides in his heart. And we know that we live with God because he gave us his good Spirit.”
- Tzotzil: Because if we obey his commands, we are in his presence. God is in our hearts. Because is in our hearts the Holy Spirit that God has given us, therefore we know that God is in our hearts.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The ones who keep all of God’s orders they are the ones who abide (keep living) with Him. God then will also abide (keep living) in them. The fact that He abides (keeps living) in us we learn (come to know) by the fact of His putting His own Spirit in us.”
- Yanesha’: “The one who reserves in remembrance his word which thus is put, he is one with our Father. That’s how we know that we are one, Deity, his Spirit which he gave to us, causes us to know.”
- Aguaruna: “He who completes all this word is (lives) in God, and also God is (lived) in him. God gives us His spirit, therefore we know He is (lives) in us.” (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 5:11:
- Uma: “This is God’s testimony: he gave us good life forever, and this life we get only from his Child.” (Source: Uma Back Translation)
- Yakan: “This is the witness of God that he has given us (incl.) life without end and this everlasting life is given to us (dual) because of his Son.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “God has said that He would give us life without end; and this life comes from His Son Jesus. This is God’s witness to us (incl.).” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “What he said is this: he has given us the life that has no end, and the source of this life is his Child.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because this is what his testimony is. Life which is without ending is the gift of God to us, and this can be ours through our believing-in/obeying and trust in this Son of his.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “And God testifies to us that he gives us the new life forever and this new life he gives us when we believe the Son of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “This word is what God says: He has given us eternal life, and we have eternal life because we are joined together with his son.”
- Eastern Highland Otomi: “And here is the Word that was spoken: That God gave us the new life of our hearts that will never end, and his Son gave us this life.”
- Tzotzil: “Thus God has told us that he has given us life forever. It is on account of His Son that there is our life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “This is the witness: God has given us eternal life. This life is (habitually) in His Son.”
- Yanesha’: “This is what his causing-to-know is: our Father, he went and gave us therein thus we will not always be in a mortal state (capable of dying) forever. This life from his Son, he gives us.”
- Aguaruna: “What God tells is this, ‘You always live, I say to you, because my child will cause you to live.'” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
1 John 5.12″
Following are a number of back-translations of 1 John 1:10:
- Uma: “If we say we have not sinned, God we-call-a-liar, and we don’t take-to-heart his words.” (Source: Uma Back Translation)
- Yakan: “If we (dual) say that we (dual) have not done any sin, it is as if we (dual) say that God is lying/a liar and we (dual) don’t store his teachings in our (dual) livers.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, if we say that we have not sinned, it’s as if we are saying that God is a liar, and we have not obeyed His Word.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But if however we say that we have not sinned, we turn-God -into a liar, and his words have not been stored in our minds.” (Source: Kankanaey Back Translation)
- Tagbanwa: “If we are saying that we are not doing sin, it’s like we are saying God is lying. If it’s like that, we haven’t yet comprehended his word.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But if we say that we have committed no sins, then we are calling God a liar. Then we are not at all believing God’s word.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we say we have not done evil, we treat God like a liar and we do not walk with (obey) his word.”
- Eastern Highland Otomi: “If we falsely say that we haven’t sinned, but God said we are all sinners. So if we say we haven’t done sin, (it is) as though we are looking on God as a liar. And his Word hasn’t even a little entered our hearts then.”
- Tzotzil: “If we say, ‘I have never sinned,’ it is because we think wrongly that God lies. God’s word is not in our hearts for sure.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “If we say, ‘we never live bad,’ it is just as if we were setting him up as a liar. His word is not in us.”
- Yanesha’: “If we say, I, I do not sin, we are doing toward him as though he were
a deceiver. His word has not arrived on us in our hearts.”
- Aguaruna: “‘I am not one who sins,’ if we say, ‘God is a liar’ saying we say it. If we say that, we do not believe (say ‘it is true.’) His 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 3:3:
- Uma: “All people who trust/hope-in Kristus like that, they make-holy their lives, like Kristus is holy.” (Source: Uma Back Translation)
- Yakan: “Whoever expects/hopes that finally he will be like Almasi, he should always cause his liver to be clean/holy as Almasi is holy.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who expects Christ to return always sees carefully to His own behaviour so that there might be no evil just like there is no evil in the behaviour of Christ.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Every person who expects these things, he faithfully-perseveres in turning-his-back-on evil so that his life will be continually clean as is Cristo just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Therefore whoever has this assurance, he is always persevering to live far from sin, because as for this Jesu-Cristo, he really is far from all sin.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All those who await to become like Jesus Christ, now they depart from evil, they want to live good just like Christ lives.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “And each of us if weare expecting that God will cause us to become like Christ is, we will do so that our hearts will constantly be clean like the heart of Jesus is clean.”
- Eastern Highland Otomi: “And each one who when he remembers that he himself will be like Christ, habitually fixes his own heart, intending for it to be good, like Christ.”
- Tzotzil: “If we are waiting for God to cause us to become like Christ, we give ourselves for cleansing. Thus good-hearted (no sin) we will become like Christ is good-hearted.”
- Sayula Popoluca: “And whoever waits for what will happen when Jesus Christ comes, he cleans himself as Jesus Christ is clean.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who waits with joy for Jesus’ arriving will live uncontaminated also. As Jesus is uncontaminated he also will be.”
- Yanesha’: “All who thus do, looking for him, thus they cause to be made good themselves, thus like he is all good.”
- Aguaruna: “He who, desiring (hoping) to be like him,waiting, goods (opposite of sins) like he (Christ) goods.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
