Following are a number of back-translations of John 1:18:
Aguaruna: “Truly God is one who is not seen, but his Son, his beloved, the only one, that one is the one who causes us to know his Father.”
Yatzachi Zapotec: “No one has ever yet seen God. His only Son whom God loves has taught mankind what God is like.”
Xicotepec De Juárez Totonac: “The one who is the only Son of God since they love one another, that one has shown us how God is.”
Huehuetla Tepehua: “God truly loved his only Son. He is the one who showed how God is. “
Ojitlán Chinantec: “Very much his Father loved that only Son. That Son has pointed out God the Father.”
Chol: “. . . who is close to the Father’s heart, this is the one who has caused the Father to become known.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “There is no-one who has seen God. But his Only Child, Who lives always at his side, He is the one who explains / makes-clear God to us.” (Source: Uma Back Translation)
Yakan: “Nobody has seen God, but God is made known to mankind by his only Son, for he is really God and he is one with his Father. So-then there were people who went to Yahiya while he was bathing people on the other side of the river Jordan at the village Betani.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “No human being has ever seen God, however his only son, he has caused us to know his father God, because they are always companions.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “No one has-been-able-to-see God, but his only Child who is his Father’s companion continually, it is he who has made-him-known.” (Source: Kankanaey Back Translation)
Tagbanwa: “Really from long ago, there’s no one at all who has seen God the Father. But now it’s like we have seen him now, because concerning this God the Father has been made clear to us by this one-and-only Son of his whom he holds-very-dear.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Never has anyone seen God. The only Son of God who lives where the Father lives has told us about God.” (Source: Tenango Otomi Back Translation)
Hiligaynon: “No person whosoever[intensifier] has seen God the Father. But he was-made-known to us (incl.) by the one of a kind God who is always a companion with the Father.” (Source: Hiligaynon Back Translation)
Mairasi: “No person at all has seen Great Above One, but His Only Child. He lives in equality with His Father and He Himself lives right with Him in the palm of His Hand. He Himself is the One Who reveals His Father’s Name and glory to us. ” (Source: Enggavoter 2004)
Bariai: “Previously and since, no one saw God, yet that only-one God, who was living at his Father’s side, his mouth followed concerning to us (incl.) about God.” (Source: Bariai Back Translation)
Kupsabiny: “There is no person who has seen God, but this child who derives from God is the one who has seen him. He was together with his Father and he revealed to us how God is.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of John 7:2:
Uma: “At that time, it was almost the big day of the Yahudi people called the Feast of Huts.” (Source: Uma Back Translation)
Yakan: “So-then the festival of the Yahudi was near when they live in little-shelters.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “In a short time from then the Jews will celebrate the Feast that is called the Feast of the Shelters.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When it was near-in-time to the fiesta of the Jews called Field-shelters,” (Source: Kankanaey Back Translation)
Tagbanwa: “But when their fiesta called Fiesta of Shelters was near,” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But now it was near the time the Jews celebrated the celebration in which they made huts from branches.” (Source: Tenango Otomi Back Translation)
Xicotepec De Juárez Totonac: “The festival was approaching when the Jews gathered together and erected their shelters in which they lived during the festival.”
Chol: “It was already near the time when the Jews celebrated, when they made temporary houses.”
Aguaruna: “The Jews’ festival was about to arrive when they celebrated, remembering when their ancestors made temporary shelters.”
Ojitlán Chinantec: “The time was approaching for the Jews to observe the festival of the little houses.”
Yatzachi Zapotec: “And the festival of us Israelites was about to take place which is called the Feast of the House of Leaves.” (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 1:20:
Yatzachi Zapotec: “He said to them clearly, ‘I am not the Christ, the person whom God is to send to help the nation of us Israelites.'”
Ojitlán Chinantec: “He said, ‘I am not the Christ, the chosen of God for a particular task.’ John showed the truth. He did not speak lies.”
Huehuetla Tepehua: “Well he admitted the truth. He immediately made it plain to them that he wasn’t Christ whom it was said God would send.”
Mezquital Otomi: “. . . I am not the Christ, whom God chose.”
Alekano: “Then not denying it, revealing it, he told them this: ‘I am not the Christ.'”
Chol: “John did not keep it a secret . . . ” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “Yohanes answered them plainly, he said to them: ‘I am not the Redeemer King.'” (Source: Uma Back Translation)
Yakan: “Yahiya did not hide (anything) instead really confessed/spoke the truth, he said, ‘I am not the Almasi.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this is what John said because he did not hide it. He said, ‘As for me, I am not the one chosen by God to rule.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan didn’t deny the truth of it but rather he admitted saying, ‘I am not the Messiah.'” (Source: Kankanaey Back Translation)
Tagbanwa: “He really didn’t make-claims for himself but on the contrary he told the truth, saying, ‘It’s not I who am the Cristo who is that promised Savior King.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “John straightly spoke. He said, ‘I am not the Christ whom God appointed to rule.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 8:32:
Ojitlán Chinantec: “And you will know the nature of the truth. And you will be liberated on account of having accepted the truth.”
Huehuetla Tepehua: ” . . . and when you know the truth you will be taken from your servanthood.”
Aguaruna: “And when you do, you will know truth, and that truth will lead you to freedom.”
Xicotepec De Juárez Totonac: “And you will know what is truth. And because of truth you will not be ruled over by anyone else.”
Chol: “You will begin to become acquainted with the truth of my words. My words are true. They will cause you to become free.”
Yatzachi Zapotec: “You will know what my true words mean, and if you know what they mean, you will no longer be under the foot of evil like slaves.”
Lalana Chinantec: “. . . You will no longer need to work without pay like you do now.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “and if you are really my followers, you will really know the true teaching, with the result that you will be free.'” (Source: Uma Back Translation)
Yakan: “And you will know as to what is the truth from God. And this truth will free you from what is enslaving you.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “You will know the true doctrine, and by means of this you will be set free from slavery.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “You will come-to-know the truth concerning me, and by-means-of this truth, you will-be-set-free.'” (Source: Kankanaey Back Translation)
Tagbanwa: “You will really recognize the truth, and this truth is what will release you.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And you will know the true word and the true word will save you.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 3:6:
Umiray Dumaget Agta: “That which originates from the body of a person is the body of a person. That which originates from the Spirit of God is spirit.”
Aguaruna: “Those born from people are people. Those born by God’s spirit, they have God’s spirit.”
Ojitlán Chinantec: “All the children of human beings are human beings by birth. All who are born another time, this being the work of the Holy Spirit, these are new people.”
Xicotepec De Juárez Totonac: “One who is a child of people, he has his flesh and bones. And one who has his new life by the power of the Holy Spirit, he has the Spirit of God.”
Chol: “He who is born of a mother is given a body. He who is born of the spirit is given life in his heart.”
Alekano: “One that people give birth to will surely have a person’s soul. One that the Spirit gives birth to, he will surely have the Spirit’s soul.”
Tenango Otomi: “A child, when it is born, if his parents are only people, is also only a person. But in order for a person to live anew, only the Holy Spirit can cause it.”
Lalana Chinantec: “People’s flesh and blood causes our flesh and blood to be alive when we are born. But the great Spirit of God causes our hearts to be alive.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “Man lives in this world, and is born from his parents. But the new life of his soul he receives from the Holy Spirit.” (Source: Uma Back Translation)
Yakan: “What is born of mankind is mankind/human. But if a person is born again from the Spirit of God, he is made a child of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That which is born by means of a human is only human also, but that which is born by means of the power of the Holy Spirit, the Holy Spirit lives in him.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because the one to whom a person gives-birth, he is humanlike (connotes limited, sinful humanity), but the one by-contrast to whom the Holy Spirit gives-birth, he is spiritual (loan naispiritoan).” (Source: Kankanaey Back Translation)
Tagbanwa: “Because the one given birth to by a human, he is indeed human, a slave yet to sin. But that one who has been given birth to again, for he has been given birth to by the Espiritu Santo, he is now free from that slavery.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “A child, when it is born and his parents are only people, is also only a person. But in order for a person to live anew, only the Holy Spirit is able to cause it.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 15:13:
Chol: “There is much love in the one who will give himself to die on behalf of his friends. There is no one who has more love than this.”
Ojitlán Chinantec: “If one is willing to die for a friend, he has loved that one to completion.”
Huehuetla Tepehua: “The biggest love is this, when a person gives up his life for a friend of his.”
Shipibo-Conibo: “Only upon very really loving their friend can they want to die in his place.”
Yanesha’: “There isn’t love which surpasses this: We let go of ourselves to die for our loved ones.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “If there is a person who gives his life so that his companion lives, his love is indeed big. There is no love greater than the love of a person who gives his life in order to help his companion.” (Source: Uma Back Translation)
Yakan: “If a person submits to die because of his love for his friends, there is no human love greater than this.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If there is a person who allows himself to be killed in order to free his friends, this is a sign that his friends are very dear in his breath. There is no dearness which can equal this.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the largest love that a person is able-to-show, if he dies so that his friends may live.” (Source: Kankanaey Back Translation)
Tagbanwa: “True valuing which can’t be exceeded is the valuing by a person who will give his life/breath in place of the life/breath of his friends.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The most important thing one can do when he loves his friend is to give his life for his friend.” (Source: Tenango Otomi Back Translation)
In Ogea the word for “love” is “die for someone,” echoing the content of this verse. (Source. Sandi Colburn in Hiolzhausen 1991, p. 22)
Following are a number of back-translations of John 3:17:
Chol: “But God did not send his Son here to earth in order to cause the world to be punished; he sent him here in order that they might find their salvation from God’s Son.”
Yatzachi Zapotec: “God sent his Son to earth here not so that he would decide about humans that they are guilty, but rather so that he would save mankind out of evil.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “It is not God’s purpose to send his Child here to the world in order to punish / condemn men. His intention in sending his Child here is in order to lift men from the punishment of their sins.” (Source: Uma Back Translation)
Yakan: “God sent his Son to the world not to drop judgment on mankind but to take away their sins.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for God, he did not send me, his child, here to earth to punish mankind, but rather so that by means of me mankind might be set free.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because God didn’t send his Child to this world to sentence/condemn people, but rather that they would be saved through him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because the reason why God caused his Son to come here was not that people be sentenced to punishement, but on the contrary so that he could free/save these people.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “God did not send his son here to earth in order to sentence the people. Rather he sent him here to earth that he save the people.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 17:10:
Chol: “All who belong to you also are mine. All who are mine are yours. My greatness has been shown in the believers.”
Mezquital Otomi: “All mine are yours and all yours are mine. We own them together. My glory appears in them.”
Yatzachi Zapotec: “And all the people who follow me are your children. And thus it is, whoever are your children are also my children. I receive honor because of what they do.”
Central Pame: “. . . It is apparent that I am glorious when the people I rule live righteously.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “All people who are my portion are your (sing.) portion, Father. And all people who are your (sing.) portion are my portion. They are the ones who show the bigness of my life.” (Source: Uma Back Translation)
Yakan: “All that are/is mine are/is yours and all that are/is yours are/is mine. And I am honored/made great by them, because they trust in me.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And as for the people who belong to you, they are mine also, and all that are mine are yours also. And by means of them my power is known.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because all that-is/who-are mine is/are yours (sing.), and what is/are yours (sing.), is/are likewise also mine. And I am already being-honored/praised by-means-of them.” (Source: Kankanaey Back Translation)
Tagbanwa: “All the ones who are mine, these are indeed yours, and all who are yours, they’re mine too. And my glory is apparent in/to them.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All those who are in my hand are in your hand. Those who are in your hand are in my hand. I will be looked upon favorably because of them.” (Source: Tenango Otomi Back Translation)
