Tojolabal: “He has everything, and he has given us many favors.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)Uma: “There is no end to his love, and from his love he blesses us all, there is no end to the blessing we receive from him.” (Source: Uma Back Translation)
Yakan: “Because there with the Word is all the love, we (incl.) all also profit/have a share in his love and help. His love and help is added to us (incl.) all the time/increasingly.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And since he is very gracious, the good thing which he blesses all of us with never stop.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “On-account-of his large mercy/kindness, he is continually blessing all of us who believe.” (Source: Kankanaey Back Translation)
Tagbanwa: “Through the big-size of his valuing us, his grace/mercy keeps-on-coming to us.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All pertains to us what he gives. The favor he gives flows over us without limit.” (Source: Tenango Otomi Back Translation)
Hiligaynon: “Because of the big/great mercy/grace of Christ his blessings to us(incl) all just follow-one-after-another.” (Source: Hiligaynon Back Translation)
Mairasi: “is good insides are definitely very great, very good. That’s why we all already regularly receive goodness from Him Himself. He himself does not stop giving us His good insides.” (Source: Enggavoter 2004)
Bariai: “For the action/practice of kindness was full in him. And this action of kindness of his, he transferred it to us (incl.) very greatly.” (Source: Bariai Back Translation)
Kupsabiny: “We are all blessed completely because of the love which he has for us.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of 1 John 1:9:
Uma: “If we confess/admit our sin(s), God will fulfill his promise to us, and he will do what is upright: he will forgive our sin(s) and clean us from all our wrongs.” (Source: Uma Back Translation)
Yakan: “But if we (dual) confess/say-it’s-true our (dual) sins to God, he forgives our (dual) sins, and he cleanses our (dual) livers from all bad we (dual) do/did. Because this is what God promised and his doing is straight/righteous.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If we admit our sins to God, it is not possible that He will not forgive us, for He is righteous and faithful to His promise. He will cleanse us from all our behaviour which is not righteous.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But if we confess/admit to God our sins, he will forgive these sins and he will cleanse (gen. word for clean) us from all that is filthy (applied to moral as well as physical filth). He can be trusted to do that and it is moreover correct/proper if that is what he does.” (Source: Kankanaey Back Translation)
Tagbanwa: “But if we admit our sins to God, we may be sure that he will forgive us for these, and he will cleanse us from all our evil, because he is wholly truth and really righteous/straight.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But if we tell God that we have sins, then he will forgive our sins and acquit us from all the evil we have. Because God will do what is proper for him to do, he will forgive us just as he said he would.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we confess before God the evil which we are doing, he will forgive our guilt and blot out all the evil we are doing, because he completes (does) what he says and he walks straight (is righteous).”
Eastern Highland Otomi: But if we tell our sins, God is right, when he forgives us, because Christ paid (for them). And he will clean us of all evil. And in that way God will fulfill what he said.”
Tzotzil: “God is straight-hearted therefore if plainly we tell him our sins he loses (pardons) our sins for us. He continually washes out all the evil of our hearts. Because it comes to pass that thus he has told us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “If we tell our sins to God, He having completely cleansed us, He himself will then be content (will not remember them). For God always has one straight word. For He is one whose character it is to straight.”
Yanesha’: “If when we admit our sins, our Father completely he forgives on us our sins, completely he erases from us all that is not fitting. He, his words always come to pass, he completely fitting whatever he does, that’s why he forgives us.”
Aguaruna: “But if we tell (confess) about ourselves, our sins, God forgives us, being so he eradicates all our sin. He completes, also he is good (righteous) being so he eradicates it.” (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 3:2:
Uma: “Relatives whom I love! At this time we are God’s children. We do not yet really know how our life in the future will be, for it has not yet been been-made-known-to us. But what we do know is: when Kristus comes back again, we also will be like him, for we will see his real appearance.” (Source: Uma Back Translation)
Yakan: “My beloved friends, we (incl.) are already God’s children; we (incl.) have not yet been shown what we (incl.) will become. But we (incl.) know that when Almasi comes back, we (incl.) will become like him because we (incl.) will really see his shape/appearance.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “My dear friends, we are now friends of God, and we do not yet know what will be the result of our being made children of God. However we know that when Christ returns, our appearance will be then just like his appearance, for then we will see at last His true appearance.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My friends, we are now God’s children, but we don’t yet properly understand what we will become in a future day, but we do know, granted, that at Cristo’s coming again, we will be like him, because we will clearly see his likeness.” (Source: Kankanaey Back Translation)
Tagbanwa: “My dear ones, now we truly are children of God. Only we don’t yet know how our having-bodies will be there. But this is what we are sure of, when Jesu-Cristo returns here, we will then be able to be like him, for we will then see well how he is.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, now we are the children of God, and not yet do we know very well about how we will be at the end. But we do know that when Jesus Christ comes, then we will become like him, because then we will see his face as it is.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “You people whom I love, now we who trust in Christ are God’s children. And it is not yet seen what we will become like, but we know when Christ will come again we will see him like he is, and he will cause us to become like he is.”
Eastern Highland Otomi: “Loved-ones, now we are God’s children. And it has not yet been shown to us how we will be like afterwards. But when it appears what we will be like, we know we will be like Christ, because we will be able to see Christ as he really is.”
Tzotzil: “You whom I love, we have become God’s children. We do not yet know how it is we’ll be/become. We only know that we will become the same as Christ when he comes because we will see him what he is like.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “You whom I love, listen! We are God’s children now. We don’t know-ahead what we will become. When Jesus comes, then we will be like Jesus Himself. For we shall see with our eyes the very Jesus completely.”
Yanesha’: “My loved ones, now we are our Father, his children, we do not know yet how we will be sometime. However, we know if when he appears again, we thus, we too, like him. We will see him completely how he is.”
Aguaruna: “Ones I love, now we are God’s children, but yet we do not know how we will again by (live), that; but we know, when Christ shows himself we will be like him, that; because we will see, how he is, that.” (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 4:10:
Uma: “This is what is called love. It wasn’t us who first loved God. It was God [emphatic] who first loved us, to the point that he ordered his Child here to be our redeemer so that our sins could be forgiven.” (Source: Uma Back Translation)
Yakan: “True love (is) not our (dual) love for God, but God’s love for us (dual). And because of his love to us (dual) he sent his Son to the world so that our (incl.) sins would be forgiven because of him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “True love is not our (incl.) loving God, but rather it is His loving us (incl.) and His sending His Son here so that by means of His allowing Himself to be killed, our sins might be forgiven.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the nature of love that has no lack/fault: it is not our love for God, but rather the love that God showed us when he sent his Child to undergo/pay-for the punishment of our sins so that they would be forgiven.” (Source: Kankanaey Back Translation)
Tagbanwa: “This is true holding dear, not our holding dear of God, but rather his holding dear which has valuing of us. For he caused his Son to come here to us to be made a sacrifice, so that we might be forgiven for our sins.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “No matter how much we love God, we can never love as much as he loves us. God showed us that he loved us when he sent his Son to die in order to take care of our sins.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We did not love God, he surprisingly loved us and he sent his son who died to pay for our guilt in order that we may be at peace with God.”
Eastern Highland Otomi: “God showed us love that is true, because he sent here his Son who delivered-up himself to pay for our sins. And however much we love (think on) God, we can never love (think on) him as he thinks on us.”
Tzotzil: “See how it is God loves us (in). It is not because we first loved God. It was first he loved us. Therefore he sent his Son. He paid for our sins on the cross.”
Sayula Popoluca: “In this way we know that God loves us: it is not that we loved God, but that he loved us, and he sent his son to die for our sins so God would pity us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “It isn’t as if we loved God. But He, however, loving us sent His Son. In order to pacify (satisfy) Himself concerning our sins (be content not to punish) He sent Him. By that we learn how to love.”
Yanesha’: “Thus appears love: we, we didn’t love our Father, but this, he, he loved us. He sent his son thus to pay for our sins.”
Aguaruna: “We loving God, that isn’t greatest love, but God loving us he sent his son, ‘Their sins let him pay the price of!’ saying, that is true love.” (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 5:21:
Uma: “My children, be careful that you not worship lords that are not true.” (Source: Uma Back Translation)
Yakan: “My children-grandchildren, don’t make-into-God anything other than the true God. Wassalam” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “My children, avoid worshipping anything which is not the true God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My children whom I love, be sure to distance-yourselves from false-gods/idols.” (Source: Kankanaey Back Translation)
Tagbanwa: “My like children, be careful what you believe-in/obey and serve. Make sure that there is nothing at all with which you will replace this true God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my children, do not worship the idols which are merely manufactured.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “My little children, do not worship anything other than only God.”
Eastern Highland Otomi: “My dear children, we must not believe the deceiving (untrue) gods. This is what we will think on now.”
Tzotzil: “Therefore, my children, idols are not useful to us in any way (means that we should not have anything to do with them). Thus let it be.”
Candoshi-Shapra: “Children whom I live, listen! Don’t believe in false gods. That’s all.”
Yanesha’: “My little ones, be careful. Do not make another your Father.”
Aguaruna: “Don’t make (for yourself) other gods little children.”
Murui Huitoto: “Children, beware of imitations of God.” (Source for this and three above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Garifuna: “My children/offspring. Don’t you bow down (worship) before whatever thing that is not God.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
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 1 John 2:10:
Uma: “People who love their relatives, they stay in the light, and there isn’t anything that causes-their-downfall.” (Source: Uma Back Translation)
Yakan: “But the one loving his fellow truster in Isa Almasi, he lives already in the light and there is nothing that causes him to sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The person, by contrast, who loves his companion, he is the one whose mind has been illuminated by God, and his behaviour will not cause him to sin.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But the one who loves his fellow-men, that’s the one who remains in the light, so there is no cause-for-sinning in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the person who values his sibling in believing, he is the one who is truly living in the light/enlightenment. Really if it’s like that, there’s no longer anything in/with him which can-lead-him-to-fall(fig.) into sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who loves his brother, then he is living good. There cannot be said of him that he is responsible if another person should sin.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we love our fellows we are constantly present where there is light because we are doing good, and no more will we fall doing evil.”
Eastern Highland Otomi: “He who loves his sibling, habitually lives in God’s light and nowhere will he fall into sin.”
Tzotzil: “If we love our Christian brethren, we are in the sunlight. Thus there is nothing now in our hearts to cause us to become evil (to do evil).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The one who loves his brother, always is habitually living in the light. In him there is nothing for stumbling.”
Yanesha’: “The one who loves (concerned for, pities) his countrymen lives in light, there where there is not thus we stumble.”
Aguaruna: “but he, one who loves his brother, walks in light-place, being one who is so, he stumbling does not fall.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Kele: “He who loves his brother basks in the sunshine and thus is no root in the ground over which his brother might stumble.” (Source: William Ford in The Bible Translator 1957, p. 203ff. )
Following are a number of back-translations of 1 John 3:13:
Uma: “So, relatives, don’t be surprised if people who don’t believe in Yesus hate you.” (Source: Uma Back Translation)
Yakan: “Therefore my brothers, don’t be amazed/wonder if you are hated by the people who don’t follow/obey God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Brothers, do not be surprised if the people who are enemies of God act against you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So don’t be surprised, siblings/cousins if those who don’t believe hate you.” (Source: Kankanaey Back Translation)
Tagbanwa: “My siblings in believing, don’t let yourselves be surprised if/when you are hated by other people here under the heavens, those ones who don’t believe-in/obey Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, do not be surprised when people here on earth hate you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “There are people whose heads sit (who are concerned) only about what is happening on this earth. Do not be surprised, brethren, that they hate you.”
Tzotzil: “My brethren, don’t be amazed when people hate you.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Brothers, you who belong to us, listen. If the world hates you, don’t let that surprise you.”
Yanesha’: “Don’t, my loved ones, be disturbed if they despise you, people on the earth.”
Aguaruna: “My brothers, other people will be angry at (hate) you, when it is so, ‘Wa (exclamation of surprise)! Why do they hate me?’ don’t say.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
