complete verse (1 John 4:6)

Following are a number of back-translations of 1 John 4:6:

  • Uma: “But we, relatives, we are-children of God. People who know God hear and receive our teaching. People who are not children of God don’t receive our teaching. That is a sign so that we know who is controlled by the Influence/Spirit that is true and who is controlled by the influence/spirit that deceives.” (Source: Uma Back Translation)
  • Yakan: “But we (incl.) belong to God. Whoever knows God listens to us (incl.). Whoever does not belong to God does not listen to us (incl.). Like this we (dual) can know whether the teaching is from the Spirit of God or no.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But as for us (incl.), by contrast, we belong to God, and because of that anyone who is a friend of God listens to our teaching. However, anyone who does not belong to God does not listen to our (incl.) teaching. By means of this we can tell who are the ones inspired by the Holy Spirit who teaches the truth and who is inspired by a lying spirit.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But as for us, we are God’s children, so those who like to listen to what we are teaching, they are our companions who know God, but those who are not God’s children, they don’t-like to listen. That is one of the ways-we -know where what is being taught is coming from, whether it came-from the Holy Spirit who is the source of truth or Satanas who is the source of lies.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But as for us, we are now in submission to God. And whoever knows/acknowledges God, that is who listens to us. The one who is not in submission to God, he doesn’t listen to us. Therein we will know the true word which comes from the Espiritu Santo and the lying word which comes from Satanas.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But we are God’s people. He who is acquainted with God likes to hear the word we (excl.) teach the people. But he who is not acquainted with God does not want to hear the word we (excl.) teach the people. By this we can know which person speaks the true word, and which person does not speak the truth.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “We are God’s children. And the people who are acquainted with God heed us. The people who are not God’s children do not heed us. It happens thus so we know who has the Spirit of God in his head-heart, the one who speaks the truth, and who has in his head-heart the deceiver who speaks lies.”
  • Eastern Highland Otomi: “But we are God’s children. Whoever knows God, hears well our word, but those who are not God’s children do not hear us well. In this way we know which are true and which are not true.”
  • Tzotzil: “We, we are the children of God. Therefore those who also know God, respect our words. Those who are not children of God do not respect our words. Thus we know those who truly tell God’s word. Thus we know also those who deceive.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “We are of God. The one who came to know God enjoys listening to our words. By that we recognize the true-kind (trueness). The one who isn’t of God that one doesn’t enjoy listening to our words. By that also we recognize error-kind (wrongness).”
  • Yanesha’: “We, we are of the category-lineage of our Father. Those who know how our Father is, they listen to us. Those who are not of the category-lineage of our Father, they will not listen to us. Therein we know following which are true, they also, followings which are not true.”
  • Aguaruna: “But we belong to God. Therefore those who know God, ‘he is like that’ saying listen to us, but those who have not known God don’t listen to us. Therefore we can know which are true thoughts and which are not true thoughts.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

    • 1 John 4.7″

complete verse (Mark 7:28)

Following are a number of back-translations of Mark 7:28:

  • Uma: “The woman said: ‘Indeed true, Lord. But even the dogs under the table, they usually eat the children’s food that scatters from the top of the table.'” (Source: Uma Back Translation)
  • Yakan: “‘That is true, Sir,’ said the woman. ‘But even the dogs under the table eat what is dropped by the children.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “The woman spoke, she said, ‘That’s true, but the dogs can lick up the crumbs which are fallen from the food of the children.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “‘That’s admittedly so, Sir,’ said the woman, ‘but even the dogs, they eat the scraps-of-food that fall when the children are eating.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “‘That’s true, Lord,’ was the reply of that woman. ‘But isn’t it so that the dogs under the table eat the crumbs which fall when the children eat?'” (Source: Tagbanwa Back Translation)
  • Mopán Maya: “She said to him, That is right, teacher. But me, I am like a little dog and the people of Israel are like a little child. When the child is eating, the crumbs fall and the little dog picks them up. Therefore help me a little bit.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)

complete verse (John 1:16)

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.)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.” (Source: Uma Back Translation)
  • 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.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And since he is very gracious, the good thing which he blesses all of us with never stop.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “On-account-of his large mercy/kindness, he is continually blessing all of us who believe.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Through the big-size of his valuing us, his grace/mercy keeps-on-coming to us.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “All pertains to us what he gives. The favor he gives flows over us without limit.” (Source: Tenango Otomi Back Translation)
  • Hiligaynon: “Because of the big/great mercy/grace of Christ his blessings to us(incl) all just follow-one-after-another.” (Source: Hiligaynon Back Translation)
  • Mairasi: “is good insides are definitely very great, very good. That’s why we all already regularly receive goodness from Him Himself. He himself does not stop giving us His good insides.” (Source: Enggavoter 2004)
  • Bariai: “For the action/practice of kindness was full in him. And this action of kindness of his, he transferred it to us (incl.) very greatly.” (Source: Bariai Back Translation)
  • Kupsabiny: “We are all blessed completely because of the love which he has for us.” (Source: Kupsabiny Back Translation)

complete verse (John 10:30)

Following are a number of back-translations of John 10:30:

  • Ojitlán Chinantec: “I and my Father are the same.”
  • Huehuetla Tepehua: “I and my Father are one thing.”
  • Aguaruna: “I am with my Father, but we are one.”
  • Yatzachi Zapotec: “I and my Father are just the same as one another.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Uma: “I and my Father, we (excl.) are just one.'” (Source: Uma Back Translation)
  • Yakan: “My Father and I are certainly one.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We are only one, I and my Father God.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because I and God the Father, we (excl.) are only-one.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because I and my Father, we (excl.) are one living-entity only.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Just like my Father is, I also am like that.'” (Source: Tenango Otomi Back Translation)

complete verse (Mark 9:50)

Following are a number of back-translations of Mark 9:50:

  • Uma: “‘Salt is very useful. But if its saltiness changes with the result that it is plain/tasteless, what else could make it salty? So also, you who follow me must be like salt: Don’t let your faith become weak. You must live in unity.'” (Source: Uma Back Translation)
  • Yakan: “He also said, ‘You do know that salt is really good. But if the salt has no more taste, it cannot become salty again. Therefore you also,’ he said, ‘you should be careful in order that you do not lose your reciprocal-respect and your reciprocal-harmony.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Not only that but salt is good because it makes food delicious, however, if salt loses its flavor, there is no way to bring back its flavor. And the same way, your works must be like salt so that you might be the means for making people better. And it is necessary that your relationship together with each one of you must become peaceful.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The salt, it has a purpose, but if it becomes-tasteless, it’s tang can definitely not be returned. So think about the use of salt and help-each-other so that you will be in-harmony.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Salt is good as long as it is indeed salty. But if it’s no longer salty, how can it be made salty again? Well as for you (pl.), you must make it your habit to be like the saltiness of this. For if you make your nature/ways like this, it’s for the benefit of one another. And persevere with being like-minded which will result in your fellowship/companionship with your fellowman being peaceful.'” (Source: Tagbanwa Back Translation)
  • Mazaltepec Zapotec: “Salt gives flavor (makes food taste good). There is salt which is mixed with earth. This salt loses its flavor. If the salt loses its flavor, with what can we restore its flavor? You, my disciples, should be like good salt which does not lose its flavor. Thus you will be in peace among yourselves.”
  • Southern Puebla Mixtec: “Salt is good so that food will not go bad. But if the salt is not salty any more, how can we use it? We cannot. So you do like the good salt does. Care for your heart so that it will not go bad. You had better live at peace with one another.”
  • Korku: “Salt is good to make food acceptable, but if its saltiness is lost leaving only that which is not salt, it is no longer useful to make food acceptable. You also should have something like that in your own hearts so that you will be acceptable to one another and be at peace.” (Source for this and two above: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
  • German New Testament translation by Berger / Nord (publ. 1999): “Salt preserves. If the preserving power of salt could be lost, we would no longer have salt to preserve itself. Peace is like salt. Have salt with you, that means: keep peace with one another.”

complete verse (John 3:6)

Following are a number of back-translations of John 3:6:

  • Umiray Dumaget Agta: “That which originates from the body of a person is the body of a person. That which originates from the Spirit of God is spirit.”
  • Aguaruna: “Those born from people are people. Those born by God’s spirit, they have God’s spirit.”
  • Ojitlán Chinantec: “All the children of human beings are human beings by birth. All who are born another time, this being the work of the Holy Spirit, these are new people.”
  • Xicotepec De Juárez Totonac: “One who is a child of people, he has his flesh and bones. And one who has his new life by the power of the Holy Spirit, he has the Spirit of God.”
  • Chol: “He who is born of a mother is given a body. He who is born of the spirit is given life in his heart.”
  • Alekano: “One that people give birth to will surely have a person’s soul. One that the Spirit gives birth to, he will surely have the Spirit’s soul.”
  • Tenango Otomi: “A child, when it is born, if his parents are only people, is also only a person. But in order for a person to live anew, only the Holy Spirit can cause it.”
  • Lalana Chinantec: “People’s flesh and blood causes our flesh and blood to be alive when we are born. But the great Spirit of God causes our hearts to be alive.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “Man lives in this world, and is born from his parents. But the new life of his soul he receives from the Holy Spirit.” (Source: Uma Back Translation)
  • Yakan: “What is born of mankind is mankind/human. But if a person is born again from the Spirit of God, he is made a child of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “That which is born by means of a human is only human also, but that which is born by means of the power of the Holy Spirit, the Holy Spirit lives in him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because the one to whom a person gives-birth, he is humanlike (connotes limited, sinful humanity), but the one by-contrast to whom the Holy Spirit gives-birth, he is spiritual (loan naispiritoan).” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because the one given birth to by a human, he is indeed human, a slave yet to sin. But that one who has been given birth to again, for he has been given birth to by the Espiritu Santo, he is now free from that slavery.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “A child, when it is born and his parents are only people, is also only a person. But in order for a person to live anew, only the Holy Spirit is able to cause it.” (Source: Tenango Otomi Back Translation)

complete verse (John 17:7)

Following are a number of back-translations of John 17:7:

  • Lalana Chinantec: “They have learned that you have given me everything which is mine.”
  • Xicotepec De Juárez Totonac: “And now they know that it is your power by which I do all things.”
  • Huehuetla Tepehua: “Now they know that everything is yours, all the things that you gave me.”
  • Asháninka: “Now they all know that you are the author of all that you have taught me.”
  • Yatzachi Zapotec: “And they already know that all these things that I do and all that I say come from yourself.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “Now, they know: all that you (sing.) gave to me, is definitely from you (sing.), Father.” (Source: Uma Back Translation)
  • Yakan: “and they are sure that all you have given to me is truly from you.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “They now know that all that I am able to do comes only from you,” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “and now they have come-to-know that you (sing.) are the source of all I have done and said.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Now they know that as for everything you entrusted to me, there’s no other place it came from but on the contrary it all came from you.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now they know that all I speak is what you told me.” (Source: Tenango Otomi Back Translation)

complete verse (Mark 4:6)

Following are a number of back-translations of Mark 4:6:

  • Uma: “When the sun got hot they withered until they became dry, because their roots were not deep.” (Source: Uma Back Translation)
  • Yakan: “When the sun shone-brightly, immediately it drooped and because it’s roots were not deep, it withered.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But when the sun came out, the plants quickly withered because their roots could go down only a little way.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But when the sun rose-high, they wilted and withered, because their roots were insufficient.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But when the heat became scorching, they shrivelled because there was nowhere where they had been able to put down deep roots.” (Source: Tagbanwa Back Translation)
  • Mezquital Otomi: “And when the sun rose it dried up and died, because its roots had not grabbed.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)