In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “. . . They realized there had been no other boats except the one only which we had got into, and they knew Jesus had not got into it with us.”
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “And while we were eating supper . . .”
In the Yatzachi Zapotec translation of the Gospel of John, any reference to the evangelist and presumed narrator is done in the first person.
The translator Inez Butler explains (in: Notes on Translation, September 1967, pp. 10ff.):
“In revising the Gospel of John in Yatzachi Zapotec we realized from the start that the third person references of Jesus to himself as Son of Man had to be converted into first person references, but only more recently have we decided that similar change is necessary in John’s references to himself as ‘the disciple whom Jesus loved.’ As I worked on those changes and questioned the informant about his understanding of other passages in the Gospel, I discovered that the reader misses the whole focus of the book as an eyewitness account unless every reference to the disciples indicates the writer’s membership in the group. In view of that we went back through the entire book looking for ways to cue in the reader to the fact that John was an eyewitness and a participant in a many of the events, as well as the historian.
“When the disciples were participants in events along with Jesus, it was necessary to make explicit the fact that they accompanied him, although in the source language that is left implicit, since otherwise our rendering would imply that they were not present.”
In this verse, the Yatzachi Zapotec says: “Then he said to us again . . .”
Following are a number of back-translations of John 1:9:
- Yatzachi Zapotec: “The light of God has arrived in this world, to enter into the hearts of mankind; and it shines for all of them.”
- Huehuetla Tepehua: “The one who is the true one, who can give understanding, came here to this earth. He gives understanding to the minds of all men.”
- Alekano: “The father of light, who enlightens the people all over, appeared and remained on earth.”
- Lalana Chinantec: “The rays of the real Light were beginning to shine, causing the path on which all men walk to become lit.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “That Word, He was the true light that shone on the hearts of all people, He arrived in the world.” (Source: Uma Back Translation)
- Yakan: “This true light, that means the Word, has come here already to the world giving light to the thoughts/minds of all mankind.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “At that time Christ arrived here on the earth, that true light. He is the one who illumines the minds of all mankind.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “The proper/real light, it was the one who came to the earth to go illuminate (the particle ‘go’ is commonly used with verbs of motion such as ‘come’) the minds of all people.” (Source: Kankanaey Back Translation)
- Tagbanwa: “That one who really is this light, who gives light to all people, he was now arriving here under the heavens/sky.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “That one who came to the earth is truly the one who opens the hearts of the people.” (Source: Tenango Otomi Back Translation)
- Hiligaynon: “Jesus-Christ is the one who is the true light that arrived here in the world and lightens/enlightens the mind/thinking of all the people.” (Source: Hiligaynon Back Translation)
- Mairasi: “That is the true Light which already arrived in this world to brighten people.” (Source: Enggavoter 2004)
- Bariai: “And the true light which gives light to all people, that’s just was descended and came to the earth.” (Source: Bariai Back Translation)
- Kupsabiny: “That light of truth came to the world so that it could bring light to every person.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of John 20:23:
- Xicotepec De Juárez Totonac: “If you forgive the sins of someone, he is no longer guilty; and if you do not forgive the sin of a person, he is still guilty.”
- Ojitlán Chinantec: “Of all those whose sins you have forgiven, God says that their sins are forgiven. And of all whose sins you have not forgiven, they are not forgiven.”
- Yatzachi Zapotec: “The people who repent of their sins, you have authority to tell them that they are blotted out. But the people who do not repent of their sins, you have authority to tell them that they are not blotted out.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “The ones whose sins you forgive, God will forgive them. If you do not forgive their sins, God will not forgive them.'” (Source: Uma Back Translation)
- Yakan: “If you forgive people their sins, God will also forgive their sins. If you do not forgive, God will also not forgive.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of this when you forgive anyone who has sinned, God will also forgive him. And if you don’t forgive him, neither will God forgive him.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “in order that whoever they are to whom you say that his sins are forgiven, God will already have-forgiven them. And whoever they are to whom you say that his sins are not forgiven, neither will God have-forgiven them.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Through his putting it in your minds, whoever you tell that their sins are forgiven, it’s certain they truly are forgiven. But those you tell that they have not been forgiven, it’s certain they indeed haven’t been forgiven.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “To whom you forgive sin is that one whom God has forgiven. To whom you do not forgive their sin are those whom God has not forgiven.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:11:
- Uma: “People who hate their relatives, they are still in the darkness. They walk in the darkness, and they don’t know where they are going, for that darkness has blinded them, with the result that they can’t see.” (Source: Uma Back Translation)
- Yakan: “But the one hating his fellow-man is still in darkness, that means he does bad/evil. He walks but he does not know where he is going because he is like a blind person because he cannot see in the darkness.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “However, the person who is the enemy of his companion, his mind is still in the darkness, and his actions are still evil. He is like a person who does not know where he is going, for he is still in the dark.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “But the one however who hates his fellow-men, the darkness is where he is remaining and walking. He doesn’t know where he is going, because the darkness of course has blinded him.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But that one who still is ignoring/spurning his sibling in believing, he really is still in the darkness which is sin. An illustration of him is, it’s like he is walking in the darkness and he can’t find where it would be good for him to walk, because he is still being blinded by this darkness which is sin.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “But the one who hates his brother is still living an evil life. And he does not know how to live because the evil in him covers over his thoughts.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we are in a state of hating our fellows, we are in darkness in that we are doing evil, and we are walking (living) in darkness. We do not know what road we will take (where we are going) because our head-hearts are darkened (without understanding) by reason of the evil we are doing.”
- Eastern Highland Otomi: “He who hates his sibling lives in the darkness, and walks there, and doesn’t know where he’s going, he can’t see because the darkness has covered his eyes.”
- Tzotzil: “If we hate our Christian brethren, we are still in darkness. We walk along in darkness. We don’t know where we are going because we can’t see because it is dark.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “The one who hates his brother lives in darkness. He walks in darkness. He does not even see where he is going. For his eyes don’t see in the darkness.”
- Yanesha’: “This one who despises his countrymen, he is still in the darkness. There he walks, he does not know where maybe he is going, the darkness is blocking on him his eyes.”
- Aguaruna: “But he, one who hates his brother, lives (stays) in darkness-place, because he is so, walking in darkness-place, he does not know ‘I am like that’ saying, the darkness has caused his eyes to be blind.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Murui Huitoto: “This one who hates his brother is in darkness. He is like one walking in the dark. He does not know where he is going because the darkness causes his eyes not to see.” (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 3:14:
- Uma: “If we love our relatives, we know that we have been freed from death and we have received good life forever. People who don’t love their relatives, they have not yet been freed from death.” (Source: Uma Back Translation)
- Yakan: “We (incl.) know that now we (incl.) are no longer as if (figuratively) dead but we (incl.) really live. We (incl.) know this because we (incl.) love now our (incl.) fellow-men. The one who does not love, he is still as if figuratively dead.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We (incl.) know that long ago what we were able to expect was death forever. And we know also that now we have life forever. The reason we know this is because our companions are now very dear in our breath. Anyone whose companions are not dear in his breath can still expect death forever.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Never-mind, because we know that we will not be separated from God as (we were) previously, but rather from now on we have life that has no end. We know that that is true, because we love our companions who believe. For the one who doesn’t love his fellow human-beings, it’s like he is still dead, because he is still separated from God.” (Source: Kankanaey Back Translation)
- Tagbanwa: “But it’s clear to us that as for us, we are no longer like dead in the sight of God, but rather we are now being given life which is without ending. We know this because we now really value our siblings in believing. As for the one who doesn’t yet value like this, it’s like he is still under the jurisdiction of death.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Before it seemed we lived, but it was like as though we were dead. Now we have met up with new life because we love our brethren. He who does not love his brethren seems to live yet it is like as though he were dead.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Because we love our fellows therefore we know we are no longer with our head-hearts like a dead person as we were before. We have eternal life now. If we do not love our fellows then we are still like dead people with our head-hearts.”
- Eastern Highland Otomi: “We know that we have left the road of death, and we have taken the road of life. This we know because we love our siblings. He who has no love resides in the power (dominion) of death.”
- Tzotzil: “Because we love the brethren, therefore we know that we have left behind that we die. We now belong to it, that we live forever. If we don’t love the brethren, it is because we still belong to it, that we die.”
- Garifuna: “We are dead. Now we have come to possess life. We know it because we love our own kind ones (brethren). The one who does not love his own kind ones, he is still here (existing) in death.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “He himself (God) having led us dwellers in-death over, then placed us in life. Surely we know that by the fact that we love our brothers. One who doesn’t know love is still dwelling in death (habitually).”
- Yanesha’: “Now we love our countrymen, that’s why we know already we have gone beyond there where we used to be in a mortal state, already we have arrived all where we will not be in a mortal state. The one who does not love his countrymen still he remains there in mortal state.”
- Aguaruna: “‘Although I die surely always I will live,’ we say, because we love our brother. He who does not love another he will not always live.”
- Murui Huitoto: “It is like (as though) we died a long time ago. Because we love our brothers we are now alive, that we know. The one who does not love his brother is as though he is still dead.” (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 5:2:
- Uma: “This is a sign so that we know that we love the people who are God’s children, if we love God and follow his command(s).” (Source: Uma Back Translation)
- Yakan: “Therefore if we (incl.) love God and follow his commands, we (incl.) also love our (incl.) fellow children of God.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If our love for God and our obeying His commands is correct, we can know that our love for our companions who are children of God is also correct.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So if we love God and we obey his commands, that’s how we know that we also love our companions who are God’s children.” (Source: Kankanaey Back Translation)
- Tagbanwa: “And this is what can enable us to be sure that we value all who have been as-it-were given birth to by God, this (fact) that we hold dear this God and we are obeying everything he commanded.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Therefore if we love God and do what he commands, then we know that we must love the children of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “We who are God’s children know that we love our fellows if we love God and do as he commands.”
- Eastern Highland Otomi: “If we really love (esteem) God, and do what God commands, then we will know that we really have love toward our siblings.”
- Tzotzil: “If we love God, we obey his commands. Therefore we love also his children that we are equal with (those that are his children along with us.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Surely we know that we love God’s children also for we love God. Don’t we keep that which God ordered?”
- Yanesha’: “If we love our Father, if we obey his word, herein we know that already we love them, our Father’s children.
- Aguaruna: “Therefore we are able to know that we also love the children of God, because we love God and we are obeyers of His word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
