complete verse (1 John 4:2)

Following are a number of back-translations of 1 John 4:2:

  • Uma: “This is a sign so that we know who is controlled by the Spirit which is from God: all people who admit-confess that Yesus is the Redeemer King who became a man/human, those people are-children of God.” (Source: Uma Back Translation)
  • Yakan: “Like this you can recognize the people that have God’s Spirit: whoever says that Isa Almasi came to the world in the body of a human/mankind, that person has God’s Spirit.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Any spirit which says that Jesus, the one God chose to rule, has become human, that spirit comes from God. By means of this, you can perceive the spirit which comes from God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The way-that-you -can-distinguish whether the Holy Spirit is the source of what they are saying is this: if they acknowledge that Jesus is the Cristo who became a person, the Spirit of God is where it is from.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Like this is how you can know if it is the Espiritu Santo who was caused to indwell (us) by God who really is the one inspiring (lit.putting it in the mind of) a person. The one who testifies that as for Jesu-Cristo, he really became a real human and came down here to the world, it’s certain that the Espiritu Santo of God is inspiring him.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I will tell you how you can know whether it is true that the Holy Spirit put into the person’s mind the words he speaks or not. Everyone who says that Jesus Christ truly became human, that is one who truly speaks God’s word.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “This is how we may know if the Spirit of God is in the head-heart of a person: Everyone who says that Jesus Christ is God and he was born a man on this earth, we know that the Spirit of God is in his head-heart.”
  • Eastern Highland Otomi: “We must know which word is really God’s Word. If it says that God’s chosen-One became a person and he is Jesus Christ, that is really the Word of God.”
  • Tzotzil: “I will tell you how it is if we have received the Spirit of God. If plainly we say ‘Jesus Christ has come and took his body here in the world (became a person),’ we have received the Spirit of God for sure.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

complete verse (Mark 4:24)

Following are a number of back-translations of Mark 4:24:

  • Uma: “Yesus said further: ‘Really pay attention to what you are hearing here. For the more of God’s Word that you share/divide with others, the more also God will explain to you–or even more than that.” (Source: Uma Back Translation)
  • Yakan: “Isa said also, ‘Pay very good attention to whatever you hear. For if your paying-attention is good, what you get/receive will also be good and you will receive/get more.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Jesus spoke again, ‘Carefully listen to my teaching, for according to how you carefully listen, God will give you understanding, however, he will cause you to understand much more.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus continued, saying, ‘Be-diligent then in listening to what I am saying, because if you do that, you will also understand much, and there will be moreover that which God will add to your understanding.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Jesus added on, saying, ‘It’s necessary that you try-to-understand well this teaching of mine which you are hearing. For whatever your judgment/decision is, to follow/obey well or just to disregard it, that’s what God will use to judge you, or much more.” (Source: Tagbanwa Back Translation)
  • Tsafiki: “… If you give a little bit of hearing you will get a little bit of knowledge. If you give good hearing, you will get lots of knowledge. God will cause those who listen well to learn even more.”
  • Ocotlán Zapotec: “… If you hear well, you will benefit well, and God will cause you to hear more.” (Source for this and one above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)

complete verse (John 1:12)

Following are a number of back-translations of John 1:12:

  • Alekano: “He showed the way to the ones who loved him so that they could become God’s people. He did that to the ones who believed concerning him.”
  • Lalana Chinantec: “But there were some who did accept him, who believed on him. They are the ones who were given authority to become the sons of God.”
  • Tenango Otomi: “But all those who looked favorably upon him and believed that he is the savior were given permission to become the children of God.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “But whoever received him and believed in Him, he gave them authority [lit., seat] to become children of God.” (Source: Uma Back Translation)
  • Yakan: “But whoever receives/received the Word and believes/believed in him, he gives/gave them authority to become children of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “However, anyone who did receive and believe in him, he gave them the right so that they might become the children of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But there were however some who received (him) who were the ones who believed in him. It was to them that he gave the right to become children of God.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But there were indeed people who believed-in/obeyed and trusted-in/relied-on him. These ones, he gave them the authority/right to be able to be regarded as children of God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But all those who looked favorably upon him and believed that he is the savior were given the permission to become the children of God.” (Source: Tenango Otomi Back Translation)
  • complete verse (John 8:32)

    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)

    synagogue, temple (inner), temple (outer)

    In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German [for exception see below] and “tempel” in Dutch, Danish, or Afrikaans).

    Other languages make a distinction: (Click or tap here to see more)

    • Navajo: “house in which worship is carried out” (for naos)
    • Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
    • Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
    • Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
    • Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
    • Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
    • German das Buch translation by Roland Werner (publ. 2009-2022): “inner court of the temple” (Tempelinnenhof) vs. “temple”

    Languages that, like English, German, Dutch, Danish, or Afrikaans don’t make that distinction include:

    • Mandarin Chinese: “聖殿 Shèng diàn” (“holy palace”)
    • Loma: “the holy place”
    • Pular: “the sacred house” (source for this and the one above: Bratcher / Nida)
    • Zarma: “God’s compound”
    • Eastern Highland Otomi: “big church of the Jews”
    • Yatzachi Zapotec: “big house on top (i.e. most important)”
    • Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
    • Mairasi: Janav Enggwarjer Weso: “Great Above One’s (God’s) House” (source: Enggavoter 2004)
    • Noongar: Maya-maya-Kooranyi: “Sacred House” (source: Warda-Kwabba Luke-Ang)
    • Huehuetla Tepehua: “the big church of the Israelites”
    • Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
    • Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
    • Enga: “God’s restricted access house” (source: Adam Boyd on his blog)

    Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:

    “Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.

    “Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.

    “It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”

    Here are some examples:

    • Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
    • Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
    • Navajo: “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
    Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)

    Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)

    See also this devotion on YouVersion .

    complete verse (Mark 8:38)

    Following are a number of back-translations of Mark 8:38:

    • Uma: “‘You dwell in the midst of evil people who do not follow me. But who[ever] is embarrassed to confess/admit that they follow me and are embarrassed of my teaching, I also will be embarrassed to confess/admit that he is my follower when I come from heaven. At that time, I the Child of Mankind will descend here with the holy angels, I will shine with the power of my Father.'” (Source: Uma Back Translation)
    • Yakan: “Whoever is ashamed to say-in-front-of the people that he is my disciple, and that he follows my teaching, – and the people nowadays most of them are sinful and do not follow God, – I, the Son of Mankind, I will also be ashamed to recognize him as my disciple, when I come back here together with the holy angels surrounded by the brightness/glory of my Father God.'” (Source: Yakan Back Translation)
    • Western Bukidnon Manobo: “Anyone who is ashamed of me and ashamed of my teaching in this time when many people are wicked and reject God, I, the Older Sibling of Mankind, will be ashamed of him also when I return with my angels and I am clothed in the powerful shiningness of my Father God.'” (Source: Western Bukidnon Manobo Back Translation)
    • Kankanaey: “People nowadays are thoroughly sinful. They have-left God to go look-for other god/gods. Whoever of them rejects me who am Child of a Person and my teachings, I will also reject him when I come, my companions being my holy angels and showing my Father’s honor.'” (Source: Kankanaey Back Translation)
    • Tagbanwa: “The truth is, as for the mass of people today, their nature/ways are evil and they really don’t follow/obey the will of God. Well since it’s like that, whoever will be ashamed/embarrassed to submit to me and admit-the-truth of my word, then really I, who am the One From Heaven Born of Man/human, will be ashamed of him on my returning here, it then being evident that the praiseworthiness/glory of my Father is with me, and my companions being the very-far-from-ordinary angels.'” (Source: Tagbanwa Back Translation)
    • Chicahuaxtla Triqui: “For these people are people who have left God and who do sin. And there are those who won’t associate themselves with me and my words before these people. And I’m the true relative of the people. But I won’t associate myself with the one not willing to associate himself with me. And so it will be when I come. I will become all glorious. And the angels who are clean in heart will come with me.”
    • Palantla Chinantec: “So don’t make that you won’t know me or my word if you want me to recognize you when I return, I who have become your fellow-man. Because I will make that I don’t know whoever made not to know me before their fellows who don’t fear God and are guilty of sin. Because I will return holding my Father’s staff [that is, not holding a literal staff but symbolical of authority], angels of heaven with me.” (Source for this and above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)

    complete verse (John 1:45)

    Following are a number of back-translations of John 1:45:

    • Uma: “From there, Filipus also went to meet-with his friend named Natanael, he said to him: ‘We have met [exclamation] the Redeemer King, like was written in the Book of the Law of Moses and the letters of the prophets long ago! His name is Yesus from Nazaret, the son of Yusuf!'” (Source: Uma Back Translation)
    • Yakan: “Pilip looked for Natanael. When he found him, he told him, he said, ‘We (excl.) have found now the person that Musa told in the holy-book Tawrat about and also the prophets told about him in their writings. He is Isa the son of Yusup from the village Nasaret.'” (Source: Yakan Back Translation)
    • Western Bukidnon Manobo: “And then Philip, he went to Nathaniel and said, ‘We have seen the person that the prophets foretold long ago and that Moses foretold when he wrote in the book of the law. He is from Nazareth and he is Jesus the son of Joseph.'” (Source: Western Bukidnon Manobo Back Translation)
    • Kankanaey: “Now Felipe, he went and found Nataniel and said to him, ‘We (excl.) have found the person whom Moses wrote-about and the prophets also wrote-about. He is Jesus from-Nazaret the child of Jose.'” (Source: Kankanaey Back Translation)
    • Tagbanwa: “That Felipe, he looked for a person named Natanael and told him, saying, ‘We (excl.) have found the one referred to in what Moises mentioned in the things he wrote and foretold also by the prophets in the things they wrote. It’s Jesus the taga Nazaret, the son of Jose-and-spouse.'” (Source: Tagbanwa Back Translation)
    • Tenango Otomi: “Philip went to hunt for Nathanael. He told him: ‘We found the man who is spoken about in the Holy Book which Moses and the other prophets wrote. He is Jesus, who is from Nazareth, the son of Joseph.'” (Source: Tenango Otomi Back Translation)
    • Following is a back-translation of John 1:45 from Lalana Chinantec: “Philip went off. He went to get Nathanael. Philip said to Nathaniel: ‘We have met a person about whom Moses spoke when he wrote on paper the word, the law of God. The people who preached the word of God in the olden times, also spoke about this person. Their words are written down on paper. Jesus a person from Nazareth is the name of the person they were speaking about back then. He is the son of Joseph,’ Philip said.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

    complete verse (John 15:8)

    Following are a number of back-translations of John 15:8:

    • Xicotepec De Juárez Totonac: “If you give very much fruit, if you do very much what God wants, in this manner you honor the Father and thus it shows that you are really my disciples.”
    • Aguaruna: “When you give much fruit and the people see that, they will say, ‘Surely he is Jesus’ follower.’ When you do this they will praise my Father.”
    • Ojitlán Chinantec: “In that way you make my Father big, doing much good so that people know that truly you are my disciples.”
    • Yatzachi Zapotec: “My Father receives honor when you do very much the things which he likes and also you are showing that you are following me like you should, if you are doing very much the things that he likes.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
    • Uma: “If you bear much fruit, my Father is made big. If like that your behavior, you are really my followers.” (Source: Uma Back Translation)
    • Yakan: “If you do much good, my Father will be praised and it will also be known that you are truly my disciples.” (Source: Yakan Back Translation)
    • Western Bukidnon Manobo: “If you continue fruiting, which is to say, if your works are always good, people will praise my Father God, and it will be known that you truly are my disciples.” (Source: Western Bukidnon Manobo Back Translation)
    • Kankanaey: “This is wherein-my Father -is-honored, if your faith has much fruit, and this also is how you will show that you are my disciples.” (Source: Kankanaey Back Translation)
    • Tagbanwa: “The praiseworthiness/glory of my Father is apparent when/if the fruit of your believing/obeying is plentiful and growing well in your life. If it’s like that, it’s proof that you are my disciples.” (Source: Tagbanwa Back Translation)
    • Tenango Otomi: “My Father will be respected when you live good lives. This also will make it apparent that you are my learners.” (Source: Tenango Otomi Back Translation)