Following are a number of back-translations of John 1:5:
- Huehuetla Tepehua: “That one who gives understanding to the minds of men, he was like a light that shines where it is dark. But the one who walks where it is dark (the devil) couldn’t overcome him.”
- Ojitlán Chinantec: “For people are in the evil way, as if to say, they are in darkness. But he illuminates people. The evil one did not prevail over that one who illuminates people.”
- Xicotepec De Juárez Totonac: “He is like a light which illuminates where it is dark. And the devil, he is of the darkness but he cannot conquer the light.”
- Yatzachi Zapotec: “The person who is the word has light for the hearts of mankind. Even though there is very much evil in this world where he arrived, the evil did not shut off his light.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
-
Chol: “The light of the world shows itself in the midst of a very dark world. This very dark world was not able to put out the light.” Wilbur Aulie (in The Bible Translator 1957, p. 109ff.) explains the use of “put out the light” (dlick here to display)
“The problem of multiple meanings is often involved in the rendering of figures. Some hold that Greek katelaben in John 1:5 means both ‘to grasp with the mind’ (i.e., ‘to comprehend’) and ‘to grasp with the hand’ (i.e., to overcome’). Many translators are obliged to make a choice here. In Chol there is no choice, since the darkness cannot comprehend, even metaphorically speaking. It was therefore rendered: ‘The darkness did not put out the light’.”
- Uma: “That light shone/shines in the darkness, and the darkness was/is not able to kill it/him” (NOTE: The verb “kill” can be used of putting out a light or fire)
Following are a number of back-translations of John 1:10:
- Aguaruna: “He made the world. Having done that, he lived here in this world, but the ones from this world didn’t recognize him as Christ.”
- Yatzachi Zapotec: “The person who is the Word was present in the world; and even though he made the world, the people in the world didn’t realize who he was.”
- Lalana Chinantec: “He was living in the world but the people of the world never came to know who he was, even though he is the one who made the world.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “He is the one who was-used-as-a-hand by God to create this world.
But when he arrived in the world,
the people in the world did not know him.”
Following are a number of back-translations of John 1:14:
- Aguaruna: “That word, when he arrived here, was born a human being, and in this way he lived with us. That completely good person was a speaker of the truth. And also we came to know his greatness because his Father, God, had said to his only Son, ‘You are great.'”
- Yatzachi Zapotec: “The Person who is the Word was born human and he was with us. He loved mankind very much and he taught mankind all the true words of God. We saw him and we realized that he is the Person of greatest worth because he is the only Son of our Father God.”
- Xicotepec De Juárez Totonac: “And the One who is called Word, he became a Person, and he lived in our midst. And we saw how he had power. That power is that of the only Son of Father God. He is very kind and merciful and all which he says it is true.”
- Tenango Otomi: “He who makes known what God is like became a person. He lived here where we live. We saw that he is the greatest. He is the greatest because he is God’s only Son. He spoke only what is true and loves the people without limit.”
- Western Bukidnon Manobo: “And the one called the Word of God became human and joined himself to us. He is very gracious and his words are very true. We saw his great high rank which is the high rank of the only child of God. And as for that high rank of his, it was given to him by his Father God.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Yakan: “So-then, the Word appeared/was-born here in the world having a human body and living among mankind. All love and truth was there with him. We (excl) were-able to see his power and his brightness, and this his power and brightness were fitting for him for he is the only Son of God.”
- Uma: “That Word, he became man[kind],
and he lived among us (incl.).
We (excl.) saw his power.
That power of his he received from his Father,
for He is the Only Child.
[It is] from him that we know God
and his grace [lit., white insides; see grace] to us.”
- Kankanaey: “The Word, he became a person and stayed-with us (ex). He was consistently-compassionate and what he said was all true. We (ex) saw his godhood which was the godhood of the only Child of God who came-from his Father.”
The Greek that is translated as “justify” in English is translated into Tzotzil in two different ways. One of those is with Lec xij’ilatotic yu’un Dios ta sventa ti ta xc’ot ta o’ntonal ta xch’unel ti Jesucristoe (“we are seen well by God because of our faith in Jesus Christ”) (source: Aeilts, p. 118) and the other is “God sees as righteous” (source: Ellis Deibler in Notes on Translation July, 1967, p. 5ff.).
Other (back-) translations include:
Following are a number of back-translations of John 1:16:
- Huehuetla Tepehua: “And since he has much love, for that reason we all receive many favors which he does for us.”
- Ojitlán Chinantec: “His heart is good to the fullest. Therefore he makes his heart good to us day after day.”
- Aguaruna: “He is truly goodness, and so he does good to us also.”
- Xicotepec De Juárez Totonac: “He has done for us many kindnesses since he is very kind and merciful.”
- 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.)
- 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.”
- Western Bukidnon Manobo: “And since he is very gracious, the good thing which he blesses all of us with never stop.”
-
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.”
The Greek that is translated literally as “horn of salvation” and more idiomatically as “mighty savior” in most English versions is translated along those lines in many languages as well. In Uab Meto, however the term for “horn” is also used metaphorically for “hero” and in Balinese the term for “tusk,” which suggests “champion/hero” (source: Reiling / Swellengrebel).
In Uma, it is translated as “a powerful War chief who brings salvation” and in Una as “a very powerful Person to us who will rescue people” (source: Dick Kroneman).
Following are a number of back-translations of John 1:17:
- Yatzachi Zapotec: “Moses taught the ancestors of us Israelites the law of God, but Jesus Christ came to teach that God loves mankind, and he teaches us all the true words of God.”
- Huehuetla Tepehua: “The law about the things of God, the one who gave it was Moses. But the love which was to us and the truth came into being because of Jesus Christ.”
- Umiray Dumaget Agta: “Even though Moses was caused to speak the rules of God, Jesus Christ was the one appointed to show mercy and to declare the truth.”
- Guerrero Amuzgo: “. . . but Jesus Christ is the source of all favor and of the words that are true.”
- Chol: “Jesus Christ came and gave us the goodness of his heart and truth.”
- Tenango Otomi: “By means of Moses the law of God is known. But by means of Jesus Christ the love of God and the true word are known.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Western Bukidnon Manobo: “And by means of Moses, God brought down to earth the laws. But by means of Jesus, God brought down to earth his love/grace for us and the true doctrine.”
- Uma: “From the prophet Musa we received the Law of the Lord God.
But [it is] from Yesus Kristus that we really know God,
and his grace to us.”
- Tagbanwa: “Because God gave his laws to Moises which he was commanding us, but that grace/mercy of his and truth concerning himself, he caused us to comprehend through Jesu-Cristo.”
Following are a number of back-translation of John 3:16:
- Tezoatlán Mixtec: “For since God loves very much the people of this world, therefore he gave his only son to arrive in this world, and whoever trusts in him, they will never die. Instead they will be able to live forever.” (’Chi̱ sa̱ꞌá ña̱ kúꞌu̱ nda̱ꞌo ini Ndios sa̱ꞌá ña̱yuu ndéi iin níí kúú ñayuú, sa̱ꞌá ño̱ó ni̱ xi̱ꞌo na iin tóꞌón dini̱ de̱ꞌe na ni̱ ka̱sáa̱ na̱ ñayuú yóꞌo, dá kía̱n ndi ndáa mií vá ña̱yuu ná kandeé ini ñaá, ni iin kuu̱ ta̱ꞌón o̱ ku̱ú na̱. Diꞌa koni na̱ kataki chíchí ná.)
- Ayutla Mixtec: “Because since God loves so much the people of this world, therefore he sent me, his only son to this world. So whoever trusts in me, they will never die before God, instead they will receive life that never ends.” (’Kua̱chi̱ ndii kundani̱ yaꞌa̱ Ndiosí ne̱ yivi̱ꞌ i̱i̱n yivi̱ꞌ, sa̱kanꞌ na ni̱ ti̱ꞌviꞌ a̱ yuꞌu̱, ña̱ nduuꞌ siꞌe̱ a̱ ña̱ i̱i̱n nda̱a̱ꞌ tilu̱ꞌ, i̱i̱n yivi̱ꞌ yoꞌoꞌ. Te̱ yo̱o̱ ka̱ i̱ni̱ xini yuꞌu̱ ndii, kö̱o̱ꞌ kivi̱ꞌ ku̱vi̱ ni̱a̱ nuu̱ꞌ Ndiosí, süu̱ꞌ ja̱a̱nꞌ ndii na̱ti̱i̱n ni̱a̱ kivi̱ꞌ ñu̱u̱ ña̱ kö̱o̱ꞌ kivi̱ꞌ ndiꞌiꞌ.)
- Uma: “Like this God loves all people in the world, with the result that he gave his Only Child, so that whoever believes in that his Child, they will not receive punishment/condemnation, but they will receive good life forever.” (Hewa toi-mi Alata’ala mpoka’ahi’ hawe’ea tauna hi dunia’, alaa-na napewai’ Ana’-na to Hadudua, bona hema–hema to mepangala’ hi Ana’-na toe, uma-ra mporata huku’, tapi’ mporata-ra katuwua’ to lompe’ duu’ kahae–hae-na.)
- Kankanaey: “Since God’s love for people in this world is great, he sent his only Child so that whoever believes in him, he would not be separated from God to be punished, but rather there would be in him life that has no end.” (Gapo ta peteg di layad Diyos sin ipogaw isnan lobong, inbaa na din bogbogtong ay Anak na ta say mo sino di mamati en sisya, adi kaisian en Diyos ta madosa, mo adi et wada en sisya di biyag ay iwed patingga na.)
- Eastern Highland Otomi: “God very much loves the people who live here on earth. Therefore he sent his only son to be killed in order that every one who believes in him will not be lost, rather he will have the new life forever.” (Nguetho ɛ̨mmɛ di huɛ̨gahʉ Oją gue dí ‘bʉhmbʉ ua ja ra ximhäi. Janangue’a bi ‘dajʉ rá ‘dats’ʉnt’ʉ ngue ma yąntehʉ, n’damhma hin da nu ran ʉnbi maząi to’o gätho di däp rá mbʉi a, pɛgue din t’un ra ‘da’yote maząi.)
- Tagbanwa: “For God really values very much all people here under the heavens. Therefore he gave his one-and-only Son, so that as for whoever will believe-in/obey and trust-in/rely-on him, he won’t get to go there to suffering/hardship, but on the contrary he will be given life without ending.” (Ka talagang pagrarasan nga banar it Ampuꞌang Diyus i muꞌsang taw situt sinirungat langit. Aypaꞌ ibinggay yay Anak ya nga paeꞌesa-esa, isaꞌun in siyuy mamayaꞌ baw sumarig it kanya, ega kaꞌaduꞌun it kakuriꞌan, in daꞌga mabgayan kanyat kaꞌgenan nga egay kaskedan.)
- Western Bukidnon Manobo: “All mankind is very big in the breath of God and because of this, even his only son he did not hold back, but rather he sent him here so that all who believe in him, their souls will not be punished, but rather they will be given life without end.” (Utew mahal ziyà te g̵ehinawa te Megbevayà is tivuuk he menusiyà, ne tenged kayi minsan sikan is budtung he Anak din wazè din menug̵uni, kekenà, impehendini zin su wey is langun he edtuu kandin, kenà mesiluti is gimukud dan, kekenà, meveg̵ayi sikandan te untung he wazà pidtemanan.)
- Miahuatlán Zapotec: “Because God greatly loves people of the world, because of it, God sent his only son to earth so that all men who believe in God’s son, those men will not be lost to the evil thing. On the contrary, they will have life forever.” (Tac Diox axta arid nazin’ mèn no nque’ lezo’ Diox ñèe Diox mèn loo izlyo’. Por cona, mtel’ Diox angoluxte xgan’ Diox loo izlyo’ par gàca le’ ryete mèn co’ yila’s loo xgan’ Diox, ne’quexù’de Diox mèna par co’ xà’ Diox mèna loo Diox yiloa. Ndxe’leque’, yòo ban no mèna Diox thidtene yiloa.) (Source for this and above: John Williams in the Seeing Scripture Anew blog.)
- Yakan: “God really loved mankind, therefore he gave/handed over his only Son to be killed so that all who trust in his Son will not be separated from God but will live forever there in the presence of God.” (Kinalasahan teꞌed weꞌ Tuhanin manusiyaꞌin, hangkan sinōngan weꞌ ne Anakne dambuwaꞌ-buwaꞌin pinapatey, supaya kēmon masandel si Anaknen gaꞌi pasapeꞌ amban Tuhan saguwaꞌ ellum siye salama-lama laꞌi si panaꞌanan Tuhanin.)
The Greek that is often translated as “he gave up his spirit” in English is translated in a variety of ways:
- Huehuetla Tepehua: “And then he died”
- Aguaruna: “His breath went out”
- Navajo: “He gave back his spirit”
- Inupiaq: “He breathed his last”
- Chol: “He caused his spirit to leave him”
- Lalana Chinantec: “He sent away his life breath” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Kankanaey: “He entrusted his spirit to God”
- Tagbanwa: “released his spirit” (lit. caused it to spring away)
- Uma: “His spirit/breath broke”
- Yakan: “His breath snapped”
The Hebrew that is translated in English as “shield” is translated in Uma as “protect from arrows.” (Source: Kroneman 2004, p. 475)
The Greek that is translated as “But soon a violent wind, called the northeaster (or: Euroclydon), rushed down from Crete” or similar in English is translated in a lot of different ways:
- Upper Guinea Crioulo: “A great storm rose up on the side of the island that came against them.” (“The point wasn’t the name of the wind [nor’easter]. All of these nautical terms can be difficult for people who aren’t seafaring. The point wasn’t so much which cardinal direction the wind was coming from. The point was that the wind was coming from a direction that made it impossible for them to go in the direction they wanted to go. This is further explained in the following verse.”) (Source: David Frank)
- Caluyanun: “Not long-afterward, the wind from the aminhan/northeast got-strong, which was from the land-area of the island of Crete.” (“’Aminhan’ is the common direction of the wind during half the year.”) (Source: Kermit Titrud)
- Northern Emberá: “But soon a bad wind called the Euroclidon blew forcefully from the right hand.” (“When we have to specify north and south we use left hand and right hand, respectively. But in Acts 27:14, the Northeaster wind comes from the right, hitting the right side of the ship as they headed west.”) (Source: Chaz Mortensen)
- Amele: “But shortly a strong wind called Jawalti blowing from the direction of the sun coming up to the left came up.” (“East is cam tobec isec ‘the direction the sun comes up’ and west is cam tonec/nec isec ‘the direction the sun goes/comes down.’ ‘Jawalti’ is a local name for the wind that blows down from the north coast of Madang. ‘Sea corner’ is the Amele term for ‘harbour‘”) (Source: John Roberts)
- Mairasi: “But after not a very long time at all already a very big wind blew from behind us. In Greek that wind is called ‘Eurokulon’ from over there in the north and east. It blew down from that island itself.” (Source: Enggavoter 2004)
- Kankanaey: “But it wasn’t long, a swift wind arrived from the upper-part of Creta.”
- Western Bukidnon Manobo: “And it wasn’t a long time from then, we were typhooned. A very strong wind arrived which was called Abagat. The wind came from the direction of the land.”
- Tagbanwa: “But before we had been sailing for long, suddenly/unexpectedly the wind changed again to an off-shore wind of tremendous strength. Euraclidon was what the people from there called that wind.”
- Uma: “But in fact not long after that, a big wind came from the land, a wind called Sea Storm.”
- Yakan: “But not long after, a very strong wind blew from the coast.”
See also cardinal directions / left and right and cardinal directions (north, south, east, west).
The Greek that is translated in English as “Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye?” or similar is translated in Uma with an existing figure of speech: “Why do we stare at the sleep in another’s eye, yet the piece of wood that is in our own eye we don’t know it’s there!” (Source: Kroneman 2004, p. 501)
In Una, it had to be translated with a more explicit translation because “a more literal and shorter version of this verse had led to major misunderstanding or zero understanding.” It’s back-translation says: “You (pl.) are doing very evil things, but you think, ‘We do not do evil things’. But, regarding other people who do not do very evil things, you think, ‘They are doing evil things, for shame’. As for the very big thorn that broke off and entered your eyes, you think, ‘There is no big thorn that entered my eye’, but with regard to the very small piece of wood dust that might have entered someone else’s eye, why would you say, ‘A piece of wood dust has entered his eye?’ That is not appropriate.” (Source: Dick Kronemann)
In Uripiv it is translated as “How is it you see the fowl dropping stuck on the bottom of your brother’s foot, but you can’t see the cow-pat you have stood on? … You could stand on his foot by mistake and make it dirtier!” (Ross McKerras remarked about this translation: “Our village father laughed when he heard this, which was the right reaction.”)
