complete verse (1 John 2:26)

Following are a number of back-translations of 1 John 2:26:

  • Uma: “I write this letter to you, speaking of them who want to deceive you.” (Source: Uma Back Translation)
  • Yakan: “I write you this about the people who test/try to fool you in order to take you astray/separate you from the true teaching.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I am writing to you so that you might be on your guard, for there are people who want you to believe what is false.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “I have written you this about those who are trying to distract/turn-you -aside from the true teaching.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “I have written these things concerning those people who keep on doing what can lead to your believing/obeying going astray.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I write these words in order that you know that there are those going about who want to deceive you.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “I have written this letter to you and have spoken these words about how people are doing who want to deceive you.”
  • Eastern Highland Otomi: “That is why I wrote this to you, because there are some who intend to deceive us.”
  • Tzotzil: “ITherefore I have told you about those who want to deceive you.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “There are those who want to mislead you. That’s why I’m writing to you.”
  • Yanesha’: “These things, this is why I write you because they want to deceive you.”
  • Aguaruna: “I advised you (plural), ‘The ones angry at Christ will deceive you,’ that:” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 4:5)

Following are a number of back-translations of 1 John 4:5:

  • Uma: “Those lying prophets, they are from this world. That’s why their teaching appears from this evil world, and people who don’t believe in the Lord hear and receive their teaching.” (Source: Uma Back Translation)
  • Yakan: “These people who pretend to be prophets just/simply belong to the world hep, therefore their teaching is about all-sorts-of-things in this world. And they are heard/listened-to by the people that belong to this world, the ones who do not follow/obey God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for those people who are inspired by lying spirits, they are enemies of God, and what they teach transgresses God. And because of that, people here on the earth who are also enemies of God will listen to them.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “As for those who teach lies, they are following the customs/behavior that is opposed to what God likes, and what they are teaching, it harmonizes with that behavior of theirs, so those who don’t believe like to listen to them.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “As for these who are-falsely-claiming-to-be-prophets, they are companions of those who aren’t believers in Jesu-Cristo, therefore as for their words, they are indeed harmonious with the ways of those who aren’t believers. Well, those who are like them who aren’t believers, those are the ones who listen to them.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The lying prophets walk with the people who live here on earth, therefore they speak of things here on earth. And the people who live here on earth approve of what these liars say.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Those people who lie saying they speak God’s word, their heads are sitting (are concerned) only about what is happening on this earth. And therefore they speak words about what is happening on this earth, and other people who also are concerned only about what is happening on this earth heed them.”
  • Eastern Highland Otomi: “And the deceiver prophets are servants of the world. And here in the world their word became visible (originated). So the world hears well what they say.”
  • Tzotzil: “Those who think they are saying God’s words, they are only of the world. Because they are only of the world therefore thus they talk. Their word is honored/respected by the people (unbelievers).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “They proceed from the world. That’s why they talk about nothing but the world. The world enjoys listening to them.”
  • Yanesha’: “They are people of the earth. That’s why when they speak, this they will speak of, earth-origin things. Those who are the people of the earth listen to them.”
  • Aguaruna: “Those opposed to Christ, they belong to this world here. They tell concerning this world here, being so the people listen to them.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 8:45)

Following are a number of back-translations of John 8:45:

  • Following is a back-translations of John 8:45 from Aguaruna: “You also being like that (i.e., like the devil) you don’t believe me, because I speak truly.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “So, that is why you do not believe me, because I say what is true.” (Source: Uma Back Translation)
  • Yakan: “But I, my words are only true that is why you do not believe me.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “My words to you, by contrast, are true, and because of this you do not believe what I say.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But as for me, I tell you what is true, and this is the reason you don’t believe me.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But because the truth is what I am telling, that’s why you aren’t believing me!” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But because I tell you what is true, you don’t believe me.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:4)

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

  • Uma: “The person who says: ‘I know [emphatic] God,’ yet he doesn’t follow his commands, he is lying and does not take-to-heart the true teaching.” (Source: Uma Back Translation)
  • Yakan: “If there is a person saying that he knows God but he does not follow/obey his commands, that person is a liar and there is no truth in his liver.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “However, if there is someone who says, ‘I am now the friend of God,’ but that one who speaks does not obey the commands of God, he is a liar. He does not obey the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So if someone says that he knows God while-at-the-same-time he is not following his commands, he is a liar and the true teaching is not in him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “If there is someone who says, ‘I know him all right,’ but he isn’t obeying his commands, he’s only lying. He really has no knowledge at all of the truth.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But whoever says, ‘I know God,’ he says, and he does not do what God commands, this is a person who lies, it is not true that he is an acquaintance of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we say that we know him, but we do not do what he commands, we are liars and do not walk with (speak) true words.”
  • Eastern Highland Otomi: “One falsely says, ‘I know God,’ and he doesn’t do his Word, then he is lying. And the Word of God hasn’t entered his heart.”
  • Tzotzil: “If we say ‘I am a child of God,’ if we do not obey his commands, we are lying. We say it in vain.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “If someone says, ‘I learned (come to a knowledge of) Jesus,’ but throws away (disregards) His orders, he is a liar. He isn’t doing straight at all.”
  • Yanesha’: “Whoever says, I, I know how he is, however, if he doesn’t reserve on him his word as he tells us, he is just deceiving. It hasn’t arrived on his heart the words true.”
  • Aguaruna: “but he who ‘God is like that saying I know’ says and nevertheless not being an obeyer of His Word, lying he says it. He does not speak truly.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 3:8)

Following are a number of back-translations of 1 John 3:8:

  • Uma: “People who do sin always, they are-children of the King of Evil-ones. For the King of Evil-ones, he was a sinner from the very first [emphatic]. This was the purpose of God’s Child in appearing in the world, to destroy the King of Evil-ones’ work.” (Source: Uma Back Translation)
  • Yakan: “Whoever sins constantly belongs to the leader of demons. For since the beginning of time Satan/demon sins. And the reason that God’s Son came here to the world is, so that he would destroy the doings of Satan/demon.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is a person who always does evil, he is the subject of Satan, for Satan also is always doing evil starting from the creation of the world. That’s why the Son of God came here to the world, so that He might remove the power of the actions of Satan.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But as for the one who continues to sin, he is joined-to Satanas who is the Diablo, because as for the Diablo he has been sinning since the very-beginning. And that is the reason the Child of God came to this earth, in order to destroy what the Diablo is doing.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But as for the one who still does sin, he still belongs to Satanas, because from long ago this Satanas has kept on sinning. That’s why the Son of God was sent down here to us, so that he would destroy this work of Satanas.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But those who live as sinners walk with the devil. Because the devil continues committing sin from the time he began to commit sin. Therefore the Son of God came here to spoil the work of the devil.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we are accustomed to doing evil we are children of the deceiver (devil), because the deceiver is an evil doer since the beginning. And the Son of God came to destroy what the deceiver is doing.”
  • Eastern Highland Otomi: “WBut he who habitually does evil, is a child of the devil. Because the devil originated sin at the beginning of the world and has been doing it ever since. For that reason the Son of God arrived in the world, to destroy (upset) the devil’s work.”
  • Tzotzil: “If we seek sin, we are still in the hands of the devil. Because the devil he began sin. Therefore it is his character to have nothing but sin in his heart right up to now. It was because of that that the Son of God came because he came to destroy the devil’s work.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The person who lives bad proceeds (descends) from the devil. From the very time he began Satan always habitually lived bad. God’s Son, Jesus, came to completely wipe out the works of Satan.”
  • Yanesha’: “The one who sins, this one is of the category-lineage of the devil. The devil has sinned along from the beginning. That’s why our Father, His son appeared, he is to make an end of thus he does, the devil.”
  • Aguaruna: “however he who works bad belongs to the devil, because at the beginning always he (devil) sins. Therefore God’s son showed himself in order to cause to be lost the devil’s work.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 3:4)

Following are a number of back-translations of John 3:4:

  • Huehuetla Tepehua: “How can an old man get little and be born again? Can he get inside his mother and be born again?”
  • Xicotepec De Juárez Totonac: “. . . How can a grown man have a new life? He cannot enter into the womb of his mother to be born again.”
  • Alekano: “. . . One having become big, how will he appear new? How will he enter up into his mother’s stomach and she give birth? ” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “Nikodemus said: ‘Can a person who is already old be born again? Can he put himself in the womb of his mother and be born a second time?'” (Source: Uma Back Translation)
  • Yakan: “Nikodemus said, ‘How can a person be born again when he is already old? He cannot enter again the womb of his mother and be born again.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And this Nicodemus asked saying, ‘How can a man who is already old be born again? He can’t return back to the stomach of his mother so that he can be born again.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “And then Nicodemus inquired, ‘How perhaps can a grown-man be born again? Can-he-return do-you-suppose into the stomach of his mother in order to then be born a-second-time (lit. repeat to be born)?'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Nicodemo asked, ‘How can a person be born again when he is now old/mature? Can he yet enter again into the womb of his mother and be born again?'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Nicodemus asked, ‘But how can he? How can a man who is old again live anew? Can he again enter into the inside of his mother in order to again live anew?'” (Source: Tenango Otomi Back Translation)

complete verse (John 16:5)

Following are a number of back-translations of John 16:5:

  • Aguaruna: “But now, returning to the one who sent me I tell you this. Not even one of you says to me, ‘Where are you going?'”
  • Yatzachi Zapotec: “And even though I will return now where my Father is, the person who sent me, not one of you asks me what it means that I will return.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “But now, I am about to go to my Father who sent me, and there is not one of you who asks where I am going.” (Source: Uma Back Translation)
  • Yakan: “But now I am telling you because I am soon leaving, going back to the one who sent me. And none of you asks me as to where I am going.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But now I am returning to my Father who sent me and none of you asks me where I am going.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But I tell-it now, because I am returning to the one who sent me. And here none of you inquires as to where I am going?” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Jesus further said, ‘Today/now, I will now go home to the one who sent me, but there’s not even one of you who is asking about this where I will go home to.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now I am going and will live where my Father who sent me lives. Now none of you asks me, ‘Where are you going?'” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:16)

Following are a number of back-translations of 1 John 2:16:

  • Uma: “For all that is in this world–like the evil desires of our hearts, what we see and we desire, whatever makes-high [i.e.,, haughty] our hearts–all that sort of thing is not from our Father, it is from the world [emphatic].” (Source: Uma Back Translation)
  • Yakan: “Because all that belongs to this world, that means the bad things that ones (dual) body/person craves, and (the things) that one (dual) sees and craves and (the things) that mankind boasts-about, all these (things) are only of this world and are not from our (dual) Father God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For as for any kind of evil behaviour here on the earth, like evil desires or the evil things which are seen and desired by people, or their causing themselves to be praised because of the possessions they have acquired, these things do not come from our Father God, rather they just come from here on the earth.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because all that are like these: the bad-things that sinful people love/want, their coveting (lit. grabbing-after) what they see, and their boasting about their possessions and their status, it is not God our Father who is their source but rather they are from this earth.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because as for all the evil here under the heavens, it really is opposed to God. Like the habit of indulging our own desire which is evil, the habit of wanting to get everything one sees, and the habit of being conceited about the things in our lives. These ways/habits didn’t come from God the Father, but rather they come from here under the heavens.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because all the evil here in the world is not the decision of God, rather it is the decision of people themselves. People do their own pleasures. What all they see, they want to own it all. And they pride themselves about how they live.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “All these things people do who are in this world: they do evil which their evil head-hearts desire intensely, and they do evil which they want to do by reason of what they see, and they are proud of their possessions. The people who do like that think only of what happens on this earth. They do not do what our father God wants.”
  • Eastern Highland Otomi: “Because all the deeds of the world, God didn’t cause (prescribe, ordain) them like doing one’s own will, and the sins which one’s heart likes, and when one is proud because of what he possesses. But doings like these originated here in the world.”
  • Tzotzil: “The people (unbelieving) who are here in the world, their hearts are taken up with what their bodies want and what looks nice to their eyes, and what they are proud about (raise themselves up about), our (in) Father God does not want that we (in) still do this also like the people do.”
  • Sayula Popoluca: “Because all that is in this world, the evil our heart begs for, and we want that evil we see, and if we boast because of our possessions, these things our father doesn’t give, but this world gives them.” (Source for this and three above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “All that exists in the world is not really related to the Father. Some things belong to the world. The strong desire of the body, the looking at and wanting things, that by which one glorifies (praises) one’s own life doesn’t issue from God. All of these are part of the world.”
  • Yanesha’: “All what there is on earth, like what our flesh (body) wants, like what our eyes cause us to see, it also, like thus we want them to think well of us, completely vainly, all these things are not from the Father, these are earth-originated things.”
  • Aguaruna: “The wanting by the body, the wanting for things seen, our thinking forwarding ourselves (selfishness, concern for ourselves), these belong to this world here, not coming from Our Father, they are from this world here.
  • Murui Huitoto: “…the bad desires of the heart are things of the earth. The bad desires of the eyes are things of the earth. The pride of things (possessions) are things of the earth.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)