Following are a number of back-translations of 1 John 1:8:
Uma: “If we say that we have no sin(s), we are deceiving ourselves, and we do not take-to-heart the true teaching.” (Source: Uma Back Translation)
Yakan: “If we (dual) say that we have no sin whatsoever/there is no sin of ours (dual), we (dual) deceive ourselves and there is no truth in our (dual) livers.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “If we say that we don’t have any sin, we are trying to get our breath to believe a lie, and we are not obeying the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “If we say that we have no sin, we are deceiving ourselves (lit. our own bodies; so also any reflexive expressions from now on) and we don’t agree-to (lit. say-yes-to) the truth of the matter (lit. of it).” (Source: Kankanaey Back Translation)
Tagbanwa: “Well, if we are saying also that as for us, we have no sin, we are only lying to ourselves, and the truth is far from us.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “If we say that we do not have our sins, we are deceiving ourselves then, it is not true what we say.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we say we have no evil in our head-hearts, we deceive ourselves and we do not speak true words.”
Eastern Highland Otomi: “If we try to say that there is none in us sin, but then we are deceiving ourselves, and we don’t know what truth is.”
Tzotzil: “If we say, ‘There is not my sin,’ we deceive ourselves for sure. It is in vain that thus we say.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “If we say, ‘Surely we have no sin,’ we deceive ourselves saying that. We are not at all doing straight.”
Yanesha’: “If when we say, I, there is not my, sin, we deceive ourselves; those which are the true words have not arrived on us in our hearts.”
Aguaruna: “‘I’m one who does not sin,’ if we say, we deceive ourselves, not speaking the truth;” (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 3:2:
Uma: “Relatives whom I love! At this time we are God’s children. We do not yet really know how our life in the future will be, for it has not yet been been-made-known-to us. But what we do know is: when Kristus comes back again, we also will be like him, for we will see his real appearance.” (Source: Uma Back Translation)
Yakan: “My beloved friends, we (incl.) are already God’s children; we (incl.) have not yet been shown what we (incl.) will become. But we (incl.) know that when Almasi comes back, we (incl.) will become like him because we (incl.) will really see his shape/appearance.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “My dear friends, we are now friends of God, and we do not yet know what will be the result of our being made children of God. However we know that when Christ returns, our appearance will be then just like his appearance, for then we will see at last His true appearance.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My friends, we are now God’s children, but we don’t yet properly understand what we will become in a future day, but we do know, granted, that at Cristo’s coming again, we will be like him, because we will clearly see his likeness.” (Source: Kankanaey Back Translation)
Tagbanwa: “My dear ones, now we truly are children of God. Only we don’t yet know how our having-bodies will be there. But this is what we are sure of, when Jesu-Cristo returns here, we will then be able to be like him, for we will then see well how he is.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, now we are the children of God, and not yet do we know very well about how we will be at the end. But we do know that when Jesus Christ comes, then we will become like him, because then we will see his face as it is.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “You people whom I love, now we who trust in Christ are God’s children. And it is not yet seen what we will become like, but we know when Christ will come again we will see him like he is, and he will cause us to become like he is.”
Eastern Highland Otomi: “Loved-ones, now we are God’s children. And it has not yet been shown to us how we will be like afterwards. But when it appears what we will be like, we know we will be like Christ, because we will be able to see Christ as he really is.”
Tzotzil: “You whom I love, we have become God’s children. We do not yet know how it is we’ll be/become. We only know that we will become the same as Christ when he comes because we will see him what he is like.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “You whom I love, listen! We are God’s children now. We don’t know-ahead what we will become. When Jesus comes, then we will be like Jesus Himself. For we shall see with our eyes the very Jesus completely.”
Yanesha’: “My loved ones, now we are our Father, his children, we do not know yet how we will be sometime. However, we know if when he appears again, we thus, we too, like him. We will see him completely how he is.”
Aguaruna: “Ones I love, now we are God’s children, but yet we do not know how we will again by (live), that; but we know, when Christ shows himself we will be like him, that; because we will see, how he is, that.” (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 4:10:
Uma: “This is what is called love. It wasn’t us who first loved God. It was God [emphatic] who first loved us, to the point that he ordered his Child here to be our redeemer so that our sins could be forgiven.” (Source: Uma Back Translation)
Yakan: “True love (is) not our (dual) love for God, but God’s love for us (dual). And because of his love to us (dual) he sent his Son to the world so that our (incl.) sins would be forgiven because of him.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “True love is not our (incl.) loving God, but rather it is His loving us (incl.) and His sending His Son here so that by means of His allowing Himself to be killed, our sins might be forgiven.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “This is the nature of love that has no lack/fault: it is not our love for God, but rather the love that God showed us when he sent his Child to undergo/pay-for the punishment of our sins so that they would be forgiven.” (Source: Kankanaey Back Translation)
Tagbanwa: “This is true holding dear, not our holding dear of God, but rather his holding dear which has valuing of us. For he caused his Son to come here to us to be made a sacrifice, so that we might be forgiven for our sins.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “No matter how much we love God, we can never love as much as he loves us. God showed us that he loved us when he sent his Son to die in order to take care of our sins.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We did not love God, he surprisingly loved us and he sent his son who died to pay for our guilt in order that we may be at peace with God.”
Eastern Highland Otomi: “God showed us love that is true, because he sent here his Son who delivered-up himself to pay for our sins. And however much we love (think on) God, we can never love (think on) him as he thinks on us.”
Tzotzil: “See how it is God loves us (in). It is not because we first loved God. It was first he loved us. Therefore he sent his Son. He paid for our sins on the cross.”
Sayula Popoluca: “In this way we know that God loves us: it is not that we loved God, but that he loved us, and he sent his son to die for our sins so God would pity us.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “It isn’t as if we loved God. But He, however, loving us sent His Son. In order to pacify (satisfy) Himself concerning our sins (be content not to punish) He sent Him. By that we learn how to love.”
Yanesha’: “Thus appears love: we, we didn’t love our Father, but this, he, he loved us. He sent his son thus to pay for our sins.”
Aguaruna: “We loving God, that isn’t greatest love, but God loving us he sent his son, ‘Their sins let him pay the price of!’ saying, that is true love.” (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 John 1:20:
Yatzachi Zapotec: “He said to them clearly, ‘I am not the Christ, the person whom God is to send to help the nation of us Israelites.'”
Ojitlán Chinantec: “He said, ‘I am not the Christ, the chosen of God for a particular task.’ John showed the truth. He did not speak lies.”
Huehuetla Tepehua: “Well he admitted the truth. He immediately made it plain to them that he wasn’t Christ whom it was said God would send.”
Mezquital Otomi: “. . . I am not the Christ, whom God chose.”
Alekano: “Then not denying it, revealing it, he told them this: ‘I am not the Christ.'”
Chol: “John did not keep it a secret . . . ” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “Yohanes answered them plainly, he said to them: ‘I am not the Redeemer King.'” (Source: Uma Back Translation)
Yakan: “Yahiya did not hide (anything) instead really confessed/spoke the truth, he said, ‘I am not the Almasi.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And this is what John said because he did not hide it. He said, ‘As for me, I am not the one chosen by God to rule.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan didn’t deny the truth of it but rather he admitted saying, ‘I am not the Messiah.'” (Source: Kankanaey Back Translation)
Tagbanwa: “He really didn’t make-claims for himself but on the contrary he told the truth, saying, ‘It’s not I who am the Cristo who is that promised Savior King.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “John straightly spoke. He said, ‘I am not the Christ whom God appointed to rule.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 12:43:
Ojitlán Chinantec: “For greater was their desire for the greatness among men than for God to make them great.”
Aguaruna: “They thought more about what people said, ignoring what God said.”
Shipibo-Conibo: “They wanted only a little for God to praise them. They really wanted people to praise them.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “Because their desire, they wanted to be praised by their fellow companions, they did not consider/pay attention to praise that is from God.” (Source: Uma Back Translation)
Yakan: “For they were yet happy when mankind/humans were pleased with them over when God was pleased with them.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The reason they didn’t say anything is because they liked better people’s praise of them, not God’s praise of them.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because what they valued was their companions’ honoring/praising them more than God’s honoring/praising.” (Source: Kankanaey Back Translation)
Tagbanwa: “They still wanted their fellow men to be pleased with them, not indeed that God would be the one to be pleased with them.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “They thought it better to have the people look favorably on them than to have God tell them, ‘It is good what you do.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:10:
Uma: “People who love their relatives, they stay in the light, and there isn’t anything that causes-their-downfall.” (Source: Uma Back Translation)
Yakan: “But the one loving his fellow truster in Isa Almasi, he lives already in the light and there is nothing that causes him to sin.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The person, by contrast, who loves his companion, he is the one whose mind has been illuminated by God, and his behaviour will not cause him to sin.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But the one who loves his fellow-men, that’s the one who remains in the light, so there is no cause-for-sinning in him.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the person who values his sibling in believing, he is the one who is truly living in the light/enlightenment. Really if it’s like that, there’s no longer anything in/with him which can-lead-him-to-fall(fig.) into sin.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “He who loves his brother, then he is living good. There cannot be said of him that he is responsible if another person should sin.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “If we love our fellows we are constantly present where there is light because we are doing good, and no more will we fall doing evil.”
Eastern Highland Otomi: “He who loves his sibling, habitually lives in God’s light and nowhere will he fall into sin.”
Tzotzil: “If we love our Christian brethren, we are in the sunlight. Thus there is nothing now in our hearts to cause us to become evil (to do evil).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “The one who loves his brother, always is habitually living in the light. In him there is nothing for stumbling.”
Yanesha’: “The one who loves (concerned for, pities) his countrymen lives in light, there where there is not thus we stumble.”
Aguaruna: “but he, one who loves his brother, walks in light-place, being one who is so, he stumbling does not fall.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Kele: “He who loves his brother basks in the sunshine and thus is no root in the ground over which his brother might stumble.” (Source: William Ford in The Bible Translator 1957, p. 203ff. )
Following are a number of back-translations of 1 John 3:13:
Uma: “So, relatives, don’t be surprised if people who don’t believe in Yesus hate you.” (Source: Uma Back Translation)
Yakan: “Therefore my brothers, don’t be amazed/wonder if you are hated by the people who don’t follow/obey God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Brothers, do not be surprised if the people who are enemies of God act against you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “So don’t be surprised, siblings/cousins if those who don’t believe hate you.” (Source: Kankanaey Back Translation)
Tagbanwa: “My siblings in believing, don’t let yourselves be surprised if/when you are hated by other people here under the heavens, those ones who don’t believe-in/obey Jesu-Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, do not be surprised when people here on earth hate you.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “There are people whose heads sit (who are concerned) only about what is happening on this earth. Do not be surprised, brethren, that they hate you.”
Tzotzil: “My brethren, don’t be amazed when people hate you.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Brothers, you who belong to us, listen. If the world hates you, don’t let that surprise you.”
Yanesha’: “Don’t, my loved ones, be disturbed if they despise you, people on the earth.”
Aguaruna: “My brothers, other people will be angry at (hate) you, when it is so, ‘Wa (exclamation of surprise)! Why do they hate me?’ don’t say.” (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 John 3:17:
Chol: “But God did not send his Son here to earth in order to cause the world to be punished; he sent him here in order that they might find their salvation from God’s Son.”
Yatzachi Zapotec: “God sent his Son to earth here not so that he would decide about humans that they are guilty, but rather so that he would save mankind out of evil.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “It is not God’s purpose to send his Child here to the world in order to punish / condemn men. His intention in sending his Child here is in order to lift men from the punishment of their sins.” (Source: Uma Back Translation)
Yakan: “God sent his Son to the world not to drop judgment on mankind but to take away their sins.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for God, he did not send me, his child, here to earth to punish mankind, but rather so that by means of me mankind might be set free.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because God didn’t send his Child to this world to sentence/condemn people, but rather that they would be saved through him.” (Source: Kankanaey Back Translation)
Tagbanwa: “Because the reason why God caused his Son to come here was not that people be sentenced to punishement, but on the contrary so that he could free/save these people.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “God did not send his son here to earth in order to sentence the people. Rather he sent him here to earth that he save the people.” (Source: Tenango Otomi Back Translation)
