Following are a number of back-translations of 1 John 5:1:
- Uma: “All people who believe that Yesus is the Redeemer King, they are made/considered-children by God. And all people who love God the Father, they certainly love all God’s children as well.” (Source: Uma Back Translation)
- Yakan: “Whoever believes that Isa is the Almasi who is chosen by God to rule, he is a child of God already. For example, if one loves a person one also loves his children.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who believes that Jesus is the one chosen by God to rule is a son of God. And if he holds dear in his breath our Father God, he will also hold dear his companions who are children of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Whoever believes that Jesus is the one God sent who is called Cristo, he is God’s child. And the one who loves the father, he also loves his children.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Whoever believes that as for Jesus, he is the one meant by Cristo who is the Savior King who was promised, it’s like he has now been given birth to by God. And it’s true, if we hold dear this one who as-it-were gave birth, of course we value all the others who have been as-it-were given birth to by him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All who believe that Jesus is the Christ are the people who are God’s children. a person who loves a fellowman must also love the children of the man whom he loves.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Any of us are children of God if we believe that Jesus is the Christ, the one who is God. And all of us if we love our father God, likewise we love our fellows because likewise they are God’s children.”
- Eastern Highland Otomi: “Whoever believes that Jesus and the Christ, God’s Chosen-One, are the same, only he is born anew by God, and is his child. Whoever loves (esteems) God, also his siblings he will love, in that the same one, God, is their Father.”
- Tzotzil: “If we believe that Jesus Christ has been chosen by God to be our Savior, thus we have been born again in the presence of God for sure. Here in the world if we love our father thus we love also all our siblings.”
- Candoshi-Shapra: “The person who says ‘Jesus is the very Christ,’ is in-the-state-of-having become-a-child by-means-of-God. If one (4th person) loves someone’s (3rd person) father, he (4th person) surely will love his (3rd person) children also.”
- Yanesha’: “All who believe how that Jesus, he is the one who Christs, we are these who are born again from our Father. Who loves God the Father, also love God’s children.”
- Aguaruna: “He ‘Jesus is Christ,’ saying, one who believes, that one is God’s child. Loving God, we also love those saying that, because he who loves someone also loves his child.”
- Murui Huitoto: “If everyone loves the one who begat him, he will also love the child of the one who begat him.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Garifuna: “. . . Everyone who loves (our) Father, also loves (our) Father’s children.” (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 1 John 5:9:
- Uma: “Even mankind’s testimony we believe, how much more the testimony of God himself. For that is God’s testimony talking about his Child.” (Source: Uma Back Translation)
- Yakan: “We (incl.) believe the witness of humans/men. God’s witness is stronger and this is God’s witness about his Son.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) can be convinced by the witness of mere people, however the witness of God is greater than that, and because of that it is necessary that we believe it. He has testified that Jesus is His Son.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “We admittedly believe what people confirm, but if we believe that, we should especially believe these three which were God’s means-of-confirming concerning his Child, because what God says is of course more important/valuable.” (Source: Kankanaey Back Translation)
- Tagbanwa: “If we believe the testimony of man, the testimony of God is much sturdier, therefore of course it’s necessary that we believe it. And as-was-said, God is really testifying that Jesu-Cristo really is his Son.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “If a person says a word and we believe what he says, won’t we then believe what God says? And it is God who gives testimony who his Son is.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we believe the words of people, why the words God speaks are of greater value. The words which all three witnesses speak are the words which God speaks of his son.”
- Eastern Highland Otomi: “If we believe the word of people, but then it is more important (necessary) to believe God’s Word, because in it God witnesses about his Son.”
- Tzotzil: “If we believe the word of people here in the world, more it needs we believe God’s word. God has told us that Jesus Christ is his Son.”
- Candoshi-Shapra: “If we believe that which people tell us, even more so we should believe God’s telling (that which God has told us). For it is greater. For God Himself said, ‘Jesus is my Son.'”
- Yanesha’: “If we receive people their causing-to-know, people’s causing-to-know serves. Our Father, his causing-to-know is the thing which exceedingly serves. That which is our Father, his causing-to-know is this: He caused us to know his Son.”
- Aguaruna: “If another tell, we believe what he tells; but truly that which God tells about his son, more truly we are able (ought) to believe.”
- Murui Huitoto: “God tells us about his Son. If we receive the word spoken by people we will truly receive the word spoken by God because God’s word is greater.” (Source for this and three above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Garifuna: “God said the same to us about his offspring. If we receive people’s word (message, saying), God’s word (message) is bigger in order /for we receive it.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
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.)
Following are a number of back-translations of 1 John 5:18:
- Uma: “What we know: all people who are-children of God, they no longer do sins, for God’s Child guards them and the King of Evil-ones is not able to defeat them.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know that if a person is a child of God, he no longer sins because he is cared for by God’s Son and he is not carried-along/influenced by the leader of demons.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) know that there is one who has become a child of God who continually does evil, for he has been stregthened about by the Son of God, and Satan can no longer meddle with him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Therefore there are three things that we know. The first, we know that no child of God continues to sin, because the Child of God who is Jesu Cristo protects him, and Satanas has no way of touching him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “We really know now that as for those who have been as-it-were given birth to by God, they dont just go on doing sin, because they are now being taken care of by Jesu-Cristo who is the Son of God. It’s no longer possible/acceptable (for them) to be taken over again by Satanas.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “We know that the person who has God for his Father does not now live in the sin that he had been doing. Because the Son of God helps him where he goes, he does not let the devil spoil the person’s heart.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We know that any of us if we are children of God we are not evil doers, because Jesus Christ God’s son is covering-protecting us in order that the deceiver will not win out over us (in) causing us to believe (obey) him.”
- Eastern Highland Otomi: “We know that all whoever are born anew by God, don’t reside in sin. But God’s Son guards them, and the big-evil-one can’t remove them from God;”
- Tzotzil: “We know that if we have been born again in the presence of God thus we do not now seek sin. Because God’s Son is caring for us thus the devil cannot molest us.”
- Candoshi-Shapra: “How can one who is born of God live bad? For God’s Son defends him. The evil-one can do nothing against him.”
- Yanesha’: “We know that if any one is born again from our Father, he is not characteristically sinful. Christ who is God’s Son watches him, thus the devil there is nothing he can do.”
- Aguaruna: “We who are God’s children, we do not stay (live) sin, because God’s son cares for us. Therefore the devil cannot touch us, that we know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Garifuna: “We know that the one who has become God’s offspring does not come to have the custom of sinning. God’s offspring will take care of that person. It is impossible for the devil to do anything with him.” (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 1 John 1:1:
- Uma: “The contents of this letter talk of the Word who gives life. The one who gives life, he already was from the first. We(excl.) heard him, we (excl.) saw him with our (excl.) own eyes. We(excl.) really did see him, we (excl.) touched/held him with our (excl.) hands.” (Source: Uma Back Translation)
- Yakan: “I write to you (pl.) about Isa Almasi, he is/who is the Word/Message that gives life. In the beginning of time yet really beforehand he was. We (excl.) heard him speak and we (excl.) saw him with these our (excl.) eyes. Yes, we (excl.) saw him and we (excl.) touched him with these our (excl.) hands.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “I am writing to you about Jesus Christ. He was titled the Word which can give life forever. He existed before the world was created. But in spite of that, we (excl.) have seen Him, and we (excl.) have heard what He said. We saw Him and we took hold of Him.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “In this letter, we (excl.) have something to tell you concerning the one who is called Word/Speech who is the source of life that has no end. He already-existed where God the Father was since the very-beginning, but he appeared as a person on this earth, so we (excl.) saw him clearly (lit. properly). We (excl.) also heard his words and we (excl.) touched him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “I am writing to you concerning Jesu-Cristo, he who is called Word/Speech who gives life which is without ending. He already existed long ago, when there was no world yet. And as for us (excl.) who are his disciples, we (excl.) really heard his words, and we (excl.) really saw him. We(excl.) got-to-take-a-good-look (at him) and got to touch/feel with our hands.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “I write here on paper about who Jesus Christ is, he who gives new life. This is the one who lived always, even before the things that are in existence were made. And we heard what he said when he spoke, and we stood where we could see him. Well, it is true that we saw him and touched him with our hands.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We proclaim to you (pl.) about Jesus Christ the person who is the Word, he who gives eternal life. He was already present when the world began. We heard his words, we saw him and we looked at him and we touched him.”
- Eastern Highland Otomi: “I will tell you about the Word that gives new life to our hearts. The Word was already living at the very beginning. He is one and the same Jesus Christ whom we saw living here, and we heard what he said. Also we watched him with our eyes, and we touched him with our hands.”
- Tzotzil: “The one whose character is he is, (was from the beginning) we heard his words. We saw him. Many times we looked at his face. We touched him. It is the one called word that is in charge of all life.”
- Garifuna: “I write to you (pl.) concerning the one named Word, the one who gives life…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “All of you listen. Word, the life-kind always existed from the very beginning. That’s what I’m telling you (plural) about. For we ourselves heard him. We ourselves saw him with our eyes and looked (in contemplation) on him. We ourselves touched him with our hands.”
- Yanesha’: “What there is from the beginning, it also, what we used to hear, what we used to see from our eyes, what we looked at, with our hands, too, we touched, this, of a truth, is Word (words, message) therein we completely live.”
- Aguaruna: “The Word which gives life, before – also always it lived (existed). Also we are those who heard that word, we are those who also saw him, and ‘how does he work?’ (what is he like?)saying we are those who have seen well, we are those who have also touch him, concerning that same one I write to you (plural).” (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 5:20:
- Uma: “What we know: God’s Child arrived in the world, and he made-clear [i.e., enlightened] our hearts so that we know God who is true. We are in harmony with that God who is true, for we are in harmony with Yesus Kristus his Child. He is the God who is true. From him we get good life forever.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know that God’s Son has come and has given us (incl.) understanding therefore we (incl.) know now the true God. And we (incl.) are really now one with the true God because we (dual) are one now with his Son, Isa Almasi. He is the true God and is the one giving everlasting life.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) also know that the Son of God has come here to the world, and He has given to us (incl.) understanding so that we might be the friends of the true God. We (incl.) have become one with the true God, for we have become one with His Son Jesus Christ. He is the true God; He is the source of life without end.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Third, we know that God’s Child came to this earth and he has illuminated our minds so that we can know the true God. Therefore we have been joined to the true God for we have been joined to his Child who is Jesu Cristo. He is the true God just the same and the source of life that has no end.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And we really know that the Son of God came down here to us, and he has now given us the ability to understand, so that we will really recognize/know the true God. Today we are now in harmony with God because we are now united/tied-together with his Son Jesu-Cristo. The truth is, as for this Jesu-Cristo, he really is the true God who is the source of life which is without ending.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Now we know that the Son of God has come here and given us understanding so that we know who was the true God. Now we walk with the true God, Jesus Christ, the Son of God. This one truly is God and he gives the new life forever.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “And we know that God’s son has come and has caused us to understand in order that we know the person who is truly God. And we are joined together with the person who is truly God in that we are joined together with Jesus Christ.The true God is Jesus Christ’s father and he gives eternal life.”
- Eastern Highland Otomi: “And we know that God’s Son really arrived in the world. And he caused us to know God, the true (who is really) God. And we live with the real God because we live with Jesus Christ. And he is truly God, He who gives us the new life of our hearts that will never end.”
- Tzotzil: “We know also that the Son of God came. Because he has given us the wisdom of our hearts therefore we have come to know the true God. We are in the presence of the true God because we are in the presence of his Son, that is Jesus Christ. He is the true God. He gives us our life forever.”
- Candoshi-Shapra: “Surely we know about God’s Son, the one who has arrived. God’s Son has given us understanding that we might recognize the one who is the true-one. We live with His Son Jesus Christ the true one. He is the very-true, very-God, the very life eternal.”
- Yanesha’: “We, we know that our Father, his Son came. He caused to arrive on us thus we know him who is completely true. We know also, that already we are one with him who is completely true, who is His Son who is Jesus Christ. This is the one who is our Father of a truth. This is that therein we are not in a mortal state, forever.”
- Aguaruna: “God’s child came to cause us to know, in order that we see (know) God. God is truth. We are (live) in him. We are (live) also in his Son Jesus Christ. He is truly God, the one who gives always live.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Garifuna: “We know that God’s offspring has come in the world. Then he caused us to know the genuine God. We are with (progressive) the genuine God, the one who is Jesus Christ God’s offspring. That God is the genuine one. Also he is the one who gives the life which does not end to us.” (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 1 John 1:2:
- Uma: “The one who gives life, he appeared in this world, and we (excl.) saw [emphatic] him. That’s why we (excl.) make-clear [i.e., explain] to you who he is, and testify that he is the one who gives good life forever. From the first he already was with God the Father, and he appeared to us (excl.).” (Source: Uma Back Translation)
- Yakan: “He was shown/revealed in the shape/form of a human/mankind. We (excl.) really saw him therefore we (excl.) witness telling you about the one who gives life which has no end. In the beginning he was there with his Father God, and he was shown/revealed to us (excl.).” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “When this source of life came down here to the earth, we (excl.) saw Him, and because of that we will tell you what we have seen. We will explain to you about the One titled Life Without End. He was the companion of our Father God before, and then He was revealed to us (excl.) here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
- Tagbanwa: “Yes indeed, he who is the source of life, he was made evident to us (excl.). We(excl.) really saw him. That’s why we (excl.) now testify about him, and we (excl.) are now teaching you concerning him who is alive without ending. From long ago, he was already there in the presence of God the Father, and now/today, he has been made evident to us (excl.).” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “This one who gives the new life caused it to be known who he was. And we saw him and now we give our witness that we saw him. Now we tell you that this one who gives the new life has no beginning and has no ending to his life. He was living there where his Father is, but he came here so that we saw him.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “He revealed himself to us and we saw him and we say that he lives eternally. And we proclaim to you (pl.) that he is with our (in) father God and how he revealed himself to us.”
- Eastern Highland Otomi: “And he the Word who gives the new life showed himself to us in that he became a person. And we saw that he really became a person. So that’s what we are telling you now, that he is the one who was living, and lives now, and will never end. He was living with his Father and later came into the world and showed himself to us.”
- Tzotzil: “He showed himself that he is the giver of life. We saw him. Therefore we tell you (pl.) what he is like the giver of everlasting life, who was there with our (inclusive) Father God. Afterwards he came and showed himself before us.”
- Garifuna: “The one who gives life has been shown to us…” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “For life was revealed (made visible). We ourselves saw him. That is what I’m telling you about. Life, the one who exists forever, always dwelt with the Father. That is what I’m telling you about. I’m talking to you about that one who was revealed to us.”
- Yanesha’: “This, of a truth, we relate to you. Now, of a truth, already it has appeared therein we completely live. We, already we have seen it, we now we reveal about him. Now we relate to you how that not will we be in mortal state, ever. This life completely was where Father was, however, for us, too, completely already it has appeared.”
- Aguaruna: “God caused us to see (know) that life, and because it was so we are those who saw (know) him. Being so, being those who saw, we tell about him, that one who gives always life, the one who lives with our Father God, that one, concerning him we tell. What God caused us to see, concerning that one I tell.” (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.)
