Following are a number of back-translations of 1 John 2:13:
Uma: “Fathers, I write to you this letter, because you know the one who was from the first. Young-men, young-women, I write to you this letter, because you have defeated the evil-one(s) / evil-spirits.” (Source: Uma Back Translation)
Yakan: “I write to you old people, because you know Almasi, in the beginning of time he was already beforehand. I write to you young men, because you are not carried-along/influenced by the temptations of the leader of demons.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for you older people, the reason I write to you is because you have been made the friends of Christ. He existed before anything was created. As for you young people, I write to you for you have defeated Satan. As for you children, I write to you for you are now the friends of our Father God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I have also written to you fathers/elders, because you know him who already-existed since the very-beginning. And you young-men also, I have written to you because you have defeated Satanas.” (Source: Kankanaey Back Translation)
Tagbanwa: “I am writing to you elders/parents because you indeed know him who existed already from long ago when there wasn’t yet any world. I am writing to you young-folk because, through your trust in the Lord/Chief, you have now been able to have victory over Satanas who is the Epitome of Evil. I am writing to you who are like my children because you really know our Father who is God.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now the old people, I write this word to you here in the letter because you have come to know him who was living before all the things that exist were made. Now the young men, I write this word here in the letter to you because you have won over against the devil. Listen, my children, I write this word to you here in the letter because you have come to know God our Father.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “I am writing to you parents of children because you are acquainted with Jesus Christ who was already present when the world began. I am writing to you young people, because you have already won out over the deceiver. I am writing to you children, because you are acquainted with our father God.”
Eastern Highland Otomi: “I’m writing to you, you men, and you know what I’m saying, because you know him who was living when unending time. I’m writing to you, boys, you also know him, because you have overcome the big-evil-one. I’m writing to you my dear children, because all of you know the Father.”
Tzotzil: “I am talking to you, you who area already old (men), because you have already known Christ whose character is he is. I am talking to you also, you who are young men still because all the time you are conquering the devil. My children, because you have already known our (in) Father God therefore I have written to you this.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “I am writing to you adults. For you know Him who always has first continuatively existed. I am writing to you young men. For you overcame the evil one (or thing). I am writing to you children. For you learned (come to know) the Father.”
Yanesha’: “The ones (male) with children, now already you know how Christ is who is from the beginning, that’s why now I write to you Young men, you went and surpassed the devil, that’s why I write to you too. Children, already you know how Father is, that’s why I write to you.”
Aguaruna: “Big ones (adults), I am also writing to you because you are those who know the one who always lives, ‘he is like that’ saying. Young-men, I am also writing to you all because you are those who are victorious over the devil. Children, I am also writing to you, because you are those who know Our Father God, ‘He is like that’, saying.”
Murui Huitoto: “…Young men, I am writing to you because you have caused the bad one to be put under (defeated).” (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 3:16:
Uma: “This is a sign so that we know what is called love: Yesus gave his life so that we could have salvation/goodness. So, we also must give our lives to help our relatives.” (Source: Uma Back Translation)
Yakan: “We (incl.) know what true love is like, for Almasi, because of his love for us (incl.) submitted/surrendered his life and he died taking away our (incl.) sins. Therefore we (incl.) also should submit/surrender even our (dual) lives for our (incl.) fellow-men.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason we know that God loves us (incl.) very much is because Jesus allowed himself to be killed as our substitute. And as for us (incl.) also, it is necessary that we help our companions who are believers even if that help is the means of our death.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The way-we -know the nature/likeness of true love, Jesu Cristo gave his life for us. Therefore we also, we should be prepared to give our lives for our siblings/cousins (from here on, brothers).” (Source: Kankanaey Back Translation)
Tagbanwa: “Consider this, that as for Jesu-Cristo, he even gave his life/breath just because of us so that we would be saved/freed. Therein we can now comprehend what is meant by true valuing. Therefore as for us, it’s necessary for us also to help our siblings in believing, even though it could lead to our life/breath being severed.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Christ has shown us what it means to love a fellowman in that he gave himself to die for us. Also we must do this, when it is necessary to die for our brethren, let it be done.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We know that Christ loves us because he gave his life dying for us, and we know likewise we must love our fellows. If it is necessary we must forsake ourselves and die to help our fellows.”
Eastern Highland Otomi: “Christ showed us what it is that is really love, in that he delivered up his own life in regard to us. And we will do the same, in that we will love our siblings, we won’t be afraid to help them, even though we die.”
Tzotzil: “Thus we know that Jesus Christ loves us because he gave himself to be killed on our account. Thus we also, it needs that we give ourselves to be killed on account of the brethren.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Jesus did not withhold His own death, He died for us. By that fact we know (come to the knowledge of) love. Therefore He says to us, ‘Don’t withhold your death for your brothers (don’t be unwilling to die…).'”
Yanesha’: “Here, therein we know love how it is how that his son Christ let go of himself thus will he die for us. We, too, now it is fitting that we let go of ourselves thus will we die for our countrymen.”
Aguaruna: “Christ took-death (sacrificially die for someone, or take punishment for someone) for us, therefore we know love. Therefore we also are able to take-death (or punishment) for our brother.” (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 5:4:
Uma: “For all people who are-children of God defeat the power/authority of the evil-one(s) in this world. We have defeated the power/authority of the evil-ones with our faith.” (Source: Uma Back Translation)
Yakan: “because whoever is a child of God (lit: are children of God they) he defeats all kinds of temptation in the world. That is what we (incl.) defeat the temptation in the world with, our trust in Isa Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “for, as for us (incl.) who have now become sons of God, we can now defeat Satan who controls here in the earth; and our defeat over him is our faith in Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “because whoever is a child of God, he is continually defeating that which is on this earth which is opposed to God. And our means-of-defeating, it is our faith.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because as for each one who has been as-it-were given birth to by God, he is now able to be victorious over the rule/hold over him of evil here in this world/land. We can have this victory through the strength of our believing-in/obeying and trust in Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because all who are God’s children depart from the evil here in this world. The belief that we have is what wins over the evil here on earth.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we are God’s children we endure to draw away from the evil which is here in the world so it does not win out over us. And because we trust in Jesus Christ, therefore we endure to draw away from the evil which is in this world so it does not win out over us.”
Eastern Highland Otomi: “Because whoever is born anew of God, overcomes the world. And we overcome the world by our faith.”
Tzotzil: “Because we have been born again in the presence of God, therefore all that is here in the world has been conquered by us. On account of our faith (its believing our hearts) is conquered by us all that is here in the world.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The one who is in-the-state-of-having-become-a-child by-means-of-God keeps on overcoming the world. Through our having rested the whole weight of our hearts on Him we overcome the world.”
Yanesha’: “All who are born again from our Father, they surpass that which is on the earth. From our counting on our Father, that is how we surpass that which is on the earth.”
Aguaruna: “because God’s children are victors over those of this world here. They overcome because they believe.”
Murui Huitoto: “Everyone begotten by God has defeated those of the earth. Because we believe God, we defeat those of the earth.” (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 3 John 1:2:
Uma: “Friend! I pray that you are healthy and that you get goodness in everything that you do, like your soul gets goodness.” (Source: Uma Back Translation)
Yakan: “My beloved friend, I ask God that good may be arriving/happening to you and that your body/you may be healthy for I know that your trust is strong.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Dear brother, I pray for you to God that your situation might become good and that you might be given a good body just like He also has given you strong faith.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My esteemed Gaius, I who have written this, it’s Juan who is a leader of the believers. My love for you (sing.) who are my friend is from-the-heart. May your (sing.) life there be good and your (sing.) body also be strong like the strength of your (sing.) faith.” (Source: Kankanaey Back Translation)
Tagbanwa: “My dear friend, I am praying that hopefully your situation is always good, and your body strong/healthy like the strength of your believing/obeying which I am hearing news about.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brother, I ask God that he will help you in what you do and I ask that he will make your strong (in health) just like your beliefs are strong.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “Dear Gayo, I ask God that good may always happen to you, and that you may be well as you are well in your head-heart.”
Eastern Highland Otomi: “Loved one, may God apportion to you his blessing so that you will turn out well. And that your body be healthy like your heart is healthy.”
Isthmus Zapotec: “Brother whom I love, I know your soul is clean. That-way I hope is your body and in all things you are well (or in good condition).”
Sayula Popoluca: “I love you very much and I want all you do to turn out well, may you be well as your soul is well.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Chicahuaxtla Triqui: “cover over” (a figure of speech which is also employed in Hebrew, but which in many languages is not acceptable, because it implies “hiding” or “concealment”)
Warao: “not being concerned with him clean your obonja.” Obonja is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions” (source: Henry Osborn in The Bible Translator 1969, p. 74ff. See other occurrences of Obojona in the Warao New Testament.)
Martu Wangka: “throw out badness” (source: Carl Gross)
Kyaka: “burn the jaw bones” — This goes back to the pre-Christian custom of hanging the jaw bones of murdered relatives on ones door frame until the time of revenge. Christians symbolically burned those bones to show forgiveness which in turn became the word for “forgiveness” (source: Eugene Nida, according to this blog )
Koonzime: “remove the bad deed-counters” (“The Koonzime lay out the deeds symbolically — usually strips of banana leaf — and rehearse their grievances with the person addressed.”) (Source: Keith and Mary Beavon in Notes on Translation 3/1996, p. 16)
Ngbaka: ele: “forgive and forget” (Margaret Hill [in Holzhausen & Ridere 2010, p. 8f.] recalls that originally there were two different words used in Ngbaka, one for God (ɛlɛ) and one for people (mbɔkɔ — excuse something) since it was felt that people might well forgive but, unlike God, can’t forget. See also this lectionary in The Christian Century.
Amahuaca: “erase” / “smooth over” (“It was an expression the people used for smoothing over dirt when marks or drawings had been made in it. It meant wiping off dust in which marks had been made, or wiping off writing on the blackboard. To wipe off the slate, to erase, to take completely away — it has a very wide meaning and applies very well to God’s wiping away sins, removing them from the record, taking them away.”) (Source: Robert Russel, quoted in Walls / Bennett 1959, p. 193)
Gonja / Dangme: “lend / loan” (in the words of one Dangme scholar: “When you sin and you are forgiven, you forget that you have been forgiven, and continue to sin. But when you see the forgiveness as a debt/loan which you will pay for, you do not continue to sin, else you have more debts to pay” — quoted in Jonathan E.T. Kuwornu-Adjaottor in Ibadan Journal of Religious Studies 17/2 2010, p. 67ff. )
Kwere: kulekelela, meaning literally “to allow for.” Derived from the root leka which means “to leave.” In other words, forgiveness is leaving behind the offense in relationship to the person. It is also used in contexts of setting someone free. (Source: Megan Barton)
Merina Malagasy: mamela or “leave / let go (of sin / mistakes)” (source: Brigitte Rabarijaona)
Mauwake: “take away one’s heaviness” (compare sin as “heavy”) (source: Kwan Poh San in this article )
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: “While the woman was gone we begged Jesus saying . . .”
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 we said to him . . .”
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 Jesus said to us . . .”
