Following are a number of back-translations of 1 John 2:23:
Uma: “People who reject God the Child, they have no connection with God the Father. People who admit-confess that Yesus is the Child of God, they are connected with God the Father.” (Source: Uma Back Translation)
Yakan: “Whoever says that he does not believe-obey that Isa is God’s Son, he also does not believe-obey in God. Whoever confesses/makes-clear saying that Isa is really God’s Son, he also believes-obey in God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If there is a person who will not receive the Son of God, he will also not receive our Father God. And in the same way also, if there is a person who has already received the Son of God, he has also received our Father God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “For whoever does not acknowledge God’s Child, he of course doesn’t know his Father, but as for the one who does acknowledge the Child of God who doesn’t deny him, God the Father is in him as well.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because whoever doesn’t testify that Jesus is the Son of God, it’s also not possible that he is accepted by God the Father. But he who testifies that this Jesus really is the Son of God, of course it’s true that God is his Father too.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Whoever says that Jesus is not the Son of God is not walking with God. But whoever says that Jesus Christ is the Son of God, that one walks with the Father.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Whoever shoves the Son of God aside, our father God is not with him. The person who knows and says that Jesus Christ is the Son of God, our father God is with him.”
Eastern Highland Otomi: “He who denies in regard to God’s Son, then neither does he know God who is his Father. But he who believes his Son, also knows his Father.”
Tzotzil: “If we say ‘Jesus Christ is not God’s Son,’ we have not believed Jesus Christ’s word. Then God is not our Father. If we say ‘Jesus Christ is God’s Son,’ we have believed Jesus Christ’s word and God is our Father.” (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 4:3:
Uma: “All people who don’t admit-confess that Yesus is that Redeemer King, they are not children of God. Those people are controlled by the influence/spirit that is from the Enemy of Kristus. You have heard the teaching that says that the Enemy of Kristus will arrive, and at this time he is already in the world.” (Source: Uma Back Translation)
Yakan: “But whoever says that Almasi did not come in the body of a human/mankind, that person does not have God’s Spirit. But/instead it is seen in him that he follows the mind of the Opposing Almasi. You have been informed hep that this Opposing Almasi will come and now many people in the world follow the mind of the Opposing Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, if there is a spirit who says that Jesus, the one chosen of God, did not become a human, then that spirit does not come from God, but rather it comes from the enemy of Christ. You have already heard that there have appeared spirits which come from the enemy of Christ, and I tell you that they are now here in the world.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But if they don’t acknowledge that Jesus is the Cristo who became a person, it is not the Spirit of God who is in them, but rather the thoughts that are the same as the One-who-Opposes Cristo. You have been hearing that he will come and already that which is opposing Cristo is now being taught.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the one who gives out that Jesus didn’t become a real human, it’s certain that it is not the Espiritu Santo of God who is putting in his mind what he will say. On the contrary, the truth is, it’s the inspiring by this opponent of Cristo, he whom you were told would come. And even now/today, there is opposition like this to Cristo here now in this world.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But all who say that Jesus Christ did not become a human, then they do not walk with the Holy Spirit, rather it is the word of the enemy of Christ. And you have heard that it will come to be that the words of liars will spread through the earth. And now this word is spreading.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “The person who does not say that Jesus Christ is God and he was born a man on this earth, the Spirit of God is not in his head-heart. He thinks like the person who does contrary to Christ. You have already heard that the person is coming who does contrary to Christ, and now that person is already in this world.”
Eastern Highland Otomi: “But whoever says that Jesus Christ is not God’s Chosen-One, and denies that he became a person, but then he doesn’t speak the Word of God. But he received the word of Christ’s enemy. And his word is a lie. We have heard that his word which is a lie was coming to the world, and now it has come.”
Tzotzil: “If we say ‘Jesus Christ did not come and take his body here in the world,’ we have not received the Spirit of God for sure. We are of the same mind/heart with the enemy of Christ. You have heard that he is coming. He is already here in the world.” (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.”
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 3 John 1:12:
Uma: “As for Demetrius [emphatic], all people praise him. He is indeed fit to be praised, for his behavior follows the true teaching. We(excl.), we (excl.) also praise him, and you know that our (excl.) praise is true.” (Source: Uma Back Translation)
Yakan: “All people talk well about Demetiri. And because of his good deeds it is also seen that he follows the true teaching. I join in witnessing for him and you know that my witness is true.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “All people praise Demetrius. They can see by means of his acts that he is obeying the true doctrine. We also praise him, and you know that what we say is true.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “As for Demetrius, what people are saying about him is totally good. His manner-of-life also, it confirms his goodness, because what he is doing is in harmony with the true teaching. We (excl.) also, we (excl.) confirm/recommend him to you, and you (sing.) know that what we (excl.) say is true.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, concerning our brother in believing who is Demetrio, everybody is testifying concerning the good-quality of his work/doing. Because it’s clear from his life that he really is obeying well the true teaching. Well including us (excl.) also, like that too is our (excl.) testimony concerning him, and you know that this which we (excl.) mean is true.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All the people speak well of Demetrius and it is true what I hear spoken of him. We also give our testimony that he lives good and you all know that it is true when we say something.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Everyone speaks well of Demetrio. It is obvious that he walks with the truth (heeds/obeys it). We (ex) also tell how he does what is good. And you know that we (ex) speak true words.”
Eastern Highland Otomi: “All the siblings speak well of Demetrio, and all his deeds are in accord with the true Word. Also I say the same about the man, that he is good. And you know that I speak the truth.”
Isthmus Zapotec: “Everyone praises Demetrio, and we know he follows what is true. We (ex) also praise him, and you know what we (ex) speak is true.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:
Tetelcingo Nahuatl: “put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
Ekari: “cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
Garifuna: “cut off part of that which covers where one urinates”
Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
Newari: “put the sign in one’s body” (Source: Newari Back Translation)
Following are a number of back-translations of Acts 1:14:
Uma: “They all gathered together and they stayed/kept-on praying. With them, there were also several women, with Maria the mother of Yesus and the relatives of Yesus.” (Source: Uma Back Translation)
Yakan: “All of them always gathered-together to pray to God. The women also joined them/were together with them, including Mariyam the mother of Isa and the brothers of Isa.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “All of them, their breaths were just one in praying to God. And there were some women who joined in with them also. Also there was Mary the mother of Jesus and the younger siblings/cousins of Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “All these gathered-together constantly to pray, including the women, Maria Jesus’ mother and Jesus’ siblings/cousins.” (Source: Kankanaey Back Translation)
Tagbanwa: “All of those, they were really in harmony as they persevered in prayer. Their companions in that prayer were the women, including Maria who was the mother of Jesus, and the younger-brothers of Jesus who were also there.” (Source: Tagbanwa Back Translation)
Morelos Nahuatl: “They were there along with the women and Mary, Jesus’ mother, and Jesus’ siblings. All of them were continually praying with one will.”
Eastern Highland Otomi: “They all thought alike. They were accustomed to talking with God. There were there also some women and also Mary the mother of Jesus and the brothers of Jesus.” (Source for this and one above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Following are a number of back-translations of 1 John 2:2:
Uma: “And he is the one who died to become our redeemer / body substitute so that God [could] forgive our sins. And not only our sins alone did he redeem, but the sins of all mankind also.” (Source: Uma Back Translation)
Yakan: “And Isa Almasi was made a sacrifice hep to make our (dual) sins be passed. And not just our (incl.) sins but up to/including the sin of all mankind was taken away/made past by Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “He is the one who was sacrificed because of us (incl.) so that our sins might be removed. And it’s not just our sins which can be removed, but rather the sins also of the whole of mankind.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And it is Cristo just the same who underwent/bore the punishment of our sins so that they can be forgiven, and not our sins only but rather the sins of all people.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for this Jesus, he was made a sacrifice, so that he could-take-the-punishment for our sins. As for these sins for which he took the punishment, it wasn’t only ours, but rather for the sin of all people here under-the-heavens.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This Jesus Christ died in order to take care of our sins, and not just ours, rather he died in order to take care of the sins of all the people living on earth.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “He died to pay for our guilt in order that we may be at peace with God. Not by reason of our guilt only did he die, but rather by reason of the guilt of all mankind.”
Eastern Highland Otomi: “Because he delivered himself to pay for our sins. And not only our sins, but also all the sins here in the world, he paid for.”
Tzotzil: “He paid for our sins when he died on the cross. Not our sins alone he paid. He paid for the sins of all people also.”
Sayula Popoluca: “And he died for our sins so that God might pity 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 3:5:
Uma: “And you know, relatives, Yesus’ purpose in appearing in the world was to remove mankind’s sin. Yet he himself, he has no sin [emphatic].” (Source: Uma Back Translation)
Yakan: “You know that Almasi came to the world to take away the sin of all mankind and he really did/does not have any sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “You already know that the reason Christ became a human is so that He might remove our sins. And you know also that there was not even one sin which He did or is able to do.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “You know that Cristo came to this earth to remove people’s sins, and as for him, he has absolutely no sin.” (Source: Kankanaey Back Translation)
Tagbanwa: “You know of course that Jesu-Cristo was sent down here to the world in order that he might take the punishment for our sins. And as for him, he really has no sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You know that Jesus Christ came here to earth to take care of our sins. And that one has not committed any sin.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “And we know that Jesus Christ came to take away the things we are guilty of, whereas he has no guilt.”
Eastern Highland Otomi: “We know why Christ appeared and became a person. In order to take our sins and remove them. And there is no sin in regards to Christ.”
Tzotzil: “You know that Christ came to carry our sins. There isn’t any sin in his heart.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
