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.)
Following are a number of back-translations of John 18:36:
- Xicotepec De Juárez Totonac: “And Jesus answered him: ‘I do not rule here in this world. If it were that way, my men would have defended me when the Israelites took me prisoner. I do not rule here.'”
- Ojitlán Chinantec: “So Jesus told Pilate, ‘I am a king, but not like the kings of the world people. If I were like the kings of the world people, my subjects would have fought to keep me from being delivered into the hands of the Jews. But the world people did not make me king.'”
- Aguaruna: “When he said that, Jesus answering said, ‘This world here is not my ruling place. If I were a chief from here, my ruled ones would fight with the Jews, and by doing so would have kept them from seizing me, and bringing me to you. However, I am not from here.'” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “Yesus said: ‘My kingdom is not from this world. If for example I were really a king in this world, the people who follow me would definitely fight so that I not be arrested and given to the Yahudi rulers. But my kingdom is not from this world.'” (Source: Uma Back Translation)
- Yakan: “Isa answered, he said, ‘My kingdom is not here in the world. If my kingdom were here in the world my disciples/adherents would fight so that I would not be arrested by the leaders of the Yahudi. Yes, my kingdom is not here in this world.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And Jesus answered, ‘My power to rule does not come from here on the earth. If it did come from here, my subjects would have fought so that the Jews might not arrest me. However, my power to rule does not come from here on the earth.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Jesus answered then and said, ‘My rulership, it is distinct from the rulers of this world. Because if I were a king in this world, my people would have quarreled/fought-with those who are Jews so that they wouldn’t have arrested-me. But the truth of it is, it isn’t this world that is the origin of my rulership.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Jesus replied saying, ‘As for my kingship, it’s not like kingships here under the heavens. If supposing my kingship was like that, of course I would be stood-up-for by my men/personnel. Of course I wouldn’t so-easily have been handed over by these Judio. But well, the origin of my kingship is very different.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Jesus said, ‘Where I rule is not here on the earth. If it were here, I would have those who would fight in order that I wouldn’t be delivered to the Jews. But there where I rule isn’t here.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:18:
- Uma: “My children, the end/finish of the world has almost arrived. And like you have often been taught, the one who is named the Enemy of Kristus will certainly arrive. So also, at this time many are they who have appeared who are the enemies of Kristus. That is a sign that the end of the world has almost arrived.” (Source: Uma Back Translation)
- Yakan: “My children-grandchildren, soon the end of this world will arrive. You have been told already that there will come that/who opposes Almasi. Now there are already many here who oppose Almasi therefore we (dual) know that the end of the world is near.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “My children, this time will soon come to an end. You have heard that in the future there will appear on titled the Enemy of Christ. Today there are already many enemies of Christ, and because of that, we know that it will really be soon that this time will come to an end.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “My children whom I love, Cristo’s coming again is near. We know that the One-who-Opposes Cristo will come first, and here now those who oppose him have already become-many, so that’s how we know that his coming again is near.” (Source: Kankanaey Back Translation)
- Tagbanwa: “You who are like my children, this ending is now near, which is the end of the world. You have already heard that someone will come who is an opponent of Cristo. And even right now, many are opposing this Cristo, therefore we know now that the end of the world is really close.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my children, now it is close to the ending of the days. You have heard that the enemy of Christ must come into existence. Now there are many who are against Christ. Therefore we know that now it is getting close to the ending of the days.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “My little children, the time is about to arrive for the person to come who will do contrary to Jesus Christ. And you (pl.) have already heard that he is coming, and likewise now many people are doing contrary to Jesus Christ. Therefore we (in) know the time is about to arrive.”
- Eastern Highland Otomi: “You children, it is the end now, you have heard that a deceiver-Christ, that is, an enemy of Christ, is coming. And now have appeared a lot of enemies of Christ. So we know it is about the end now.”
- Tzotzil: “My children, it is the time of ending of days right now. We (in) have heard that the enemy of Christ is coming when it comes the time of the ending of days. Right now have already arisen many enemies of Christ. Therefore we (in) know that the end of days is right now.” (Source for this and two above: John Beekman in Notes on TranslationCandoshi-Shapra: “Children listen! This present period of life has been a long time (is coming to an end). You have surely heard that Jesus’ enemy, the false Christ, is coming (warning) soon. Be aware that Jesus’ enemies are already coming, many. That’s why we say the present period of life has been a long time (is coming to an end).”
- Yanesha’: “Children, already just this left and it is going to end. Thus you heard he will appear, the one who is like Christ, who is mad at Christ, now many appear variously which are mad at Christ. That’s why now already we know just this left and it is going to end.”
- Aguaruna: “My little children, the last day has almost arrived. You are those who have heard ‘The one who is angry with Christ will arrive (singular)’ that, but I tell you they have arrived (plural), therefore we know ‘The last day has almost arrived,’ saying.”
- Murui Huitoto: “…you are aware of the coming of the impostor of Christ. He is against Christ. Already many impostors of Christ have come. (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
> 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 3:21:
- Uma: “So, relatives whom I love, if our hearts no longer accuse us of wrong, we are brave to face God,” (Source: Uma Back Translation)
- Yakan: “Therefore my beloved friends, if we (dual) know in our (dual) livers that we (dual) have no sin, we (dual) are not afraid to go into the presence of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And since we know that He no longer has any reason to punish us, it’s possible that our trust in Him is very big when we pray to Him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore my friends, if our thoughts/minds no longer accuse us, we are brave to approach God in our praying to him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “My dear ones, if there is nothing in ourselves which our mind/inner-being is judging, of course we will have no fear when we approach God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now, my dear brethren, if we are not afraid then we can be brave to pray to God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “You whom I love, if in our head-hearts we know that we are not guilty, we are not afraid of God.”
- Eastern Highland Otomi: “So if our hearts tell us that we are following God well, then we won’t fear to talk to God.”
- Tzotzil: “You that I love, if we are one-hearted in the presence of God, thus we do not fear to talk to him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Ones whom I love, listen! If we don’t keep on punishing our hearts, then we won’t be agitated about fellowshipping with God (can be at ease as we come to God).”
- Yanesha’: “My loved ones, if our hearts do not cause us to know that already we have done that which is not good, our Father completely we count on.”
- Aguaruna: “Those I love, if our heart telling us it does not condemn us, without fear, we are able to ask of God,” (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 1:11:
- Lalana Chinantec: “He came back to his place, but they didn’t accept the Owner of the place where they were living.”
- Yatzachi Zapotec: “He was born among us who are of his nation, and nearly all of us, his fellow countrymen, didn’t believe in him.”
- Aguaruna: “He arrived at his own place but his relatives did not welcome him.”
- Ojitlán Chinantec: “He came to the earth, his land, but his countrymen did not receive him.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “He arrived in his own town, but his fellow townspeople did not want to receive him.” (Source: Uma Back Translation)
- Yakan: “He came here to his place/country but he was not received by his tribe.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Even though he came to his own towns, there were not many of his companions there who accepted him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “He came to his country/town, and his countrymen didn’t receive/accept him either.” (Source: Kankanaey Back Translation)
- Tagbanwa: “He came here to the nation he had chosen, but even they, these people he had chosen as his own, they didn’t receive him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He lived in his own land. But the inhabitants didn’t look favorably upon him.” (Source: Tenango Otomi Back Translation)
- Hiligaynon: “He went to his own countrymen/townmates, but the majority of them did not receive him.” (Source: Hiligaynon Back Translation)
- Mairasi: “He Himself came to His own place, but His own kinsmen did not receive Him.” (Source: Enggavoter 2004)
- Bariai: “He went to his village of origin, yet his people didn’t receive him.” (Source: Bariai Back Translation)
- Kupsabiny: “He came to his world but people refused to welcome (him),” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of 1 John 1:7:
- Uma: “If we walk in the light, like God is in the light, we are in harmony with one another, and he cleans us from all our sins because of the blood of Yesus his Child who died to be our redeemer.” (Source: Uma Back Translation)
- Yakan: “But if our (dual) dwelling is in the light as God is in the light, then we (incl.) all are of one liver, and because of the blood of Isa, the Son of God, all our (dual) sins are taken-away and we (dual) are now clean/holy.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If our way is bright just like God is bright, which is to say, if we have submitted ourselves to God, we have a close relationship to each other, and we are always being cleansed from any of our sins by means of our being annointed with the blood of Jesus, the Son of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But if however we remain where it is light/bright as God does, then our companionship with our fellow believers will be good and at-the-same-time all our sins will be being washed on-account-of the blood of Jesus his Child.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But if we are always living in harmony with the light/enlightenment, being far from sin, just like God, for as for him, he is really wholly in the light, our fellowship who are believers in him will really be good. And as for that blood of Jesus his Son which was shed (lit.caused to drip), it cleanses us, because it removes all our sins.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If we live good, just as God does only good, then it is true that we are friends with each other. And all our sins are acquitted because of the blood shed by Jesus Christ.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “God is like light because he does good. And if we also walk doing good, then our head-hearts are just one each of us with the other of us (in). Jesus Christ God’s son, died shed his blood to wash our head-hearts with all our evil.”
- Eastern Highland Otomi: “But it we are walking in the light, where God is, then the same-way we think, and the blood of Jesus Christ, God’s Son, continually cleans us of all our sins.”
- Tzotzil: “If all of us walk along in sunlight like God is in the sunlight, therefore one we become for sure. God continually washes out all our sins by the blood of Jesus Christ, His Son.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “If we walk in light, if as He Himself does we also do, we fellowship together. As we do that Jesus, God’s child, keeps on cleansing our sins with his blood.”
- Yanesha’: “But this, if we walk in the light thus like he, he is in the light, we are one, all of us. His blood of of his Son who is Jesus rubs (erases) from us all our sins.”
- Aguaruna: “But if we walk light-place, the same as he walked, we stay (reciprocally) content (happy) with others. We doing it like that, Jesus, God’s Son, his blood eradicates (erases, washes out), (for our benefit), our sin.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
