complete verse (1 John 3:21)

Following are a number of back-translations of 1 John 3:21:

  • Uma: “So, relatives whom I love, if our hearts no longer accuse us of wrong, we are brave to face God,” (Source: Uma Back Translation)
  • Yakan: “Therefore my beloved friends, if we (dual) know in our (dual) livers that we (dual) have no sin, we (dual) are not afraid to go into the presence of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And since we know that He no longer has any reason to punish us, it’s possible that our trust in Him is very big when we pray to Him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore my friends, if our thoughts/minds no longer accuse us, we are brave to approach God in our praying to him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “My dear ones, if there is nothing in ourselves which our mind/inner-being is judging, of course we will have no fear when we approach God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now, my dear brethren, if we are not afraid then we can be brave to pray to God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “You whom I love, if in our head-hearts we know that we are not guilty, we are not afraid of God.”
  • Eastern Highland Otomi: “So if our hearts tell us that we are following God well, then we won’t fear to talk to God.”
  • Tzotzil: “You that I love, if we are one-hearted in the presence of God, thus we do not fear to talk to him.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “Ones whom I love, listen! If we don’t keep on punishing our hearts, then we won’t be agitated about fellowshipping with God (can be at ease as we come to God).”
  • Yanesha’: “My loved ones, if our hearts do not cause us to know that already we have done that which is not good, our Father completely we count on.”
  • Aguaruna: “Those I love, if our heart telling us it does not condemn us, without fear, we are able to ask of God,” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (Mark 8:26)

Following are a number of back-translations of Mark 8:26:

  • Uma: “After that Yesus ordered him to return to his house, he said to him: ‘Return to your (sing.) house, but don’t enter the village to tell the villagers what happened here. ‘” (Source: Uma Back Translation)
  • Yakan: “So-then he was sent home by Isa. Isa said to him, ‘Do not return to that village/group of houses.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Jesus told that person that he should go straight home, and he should not stop off even in the village.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus sent-him -home saying, ‘Truly go-straight -home. Don’t stop-off at the town that we left.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “‘Well,’ said Jesus to him, ‘go home now. Don’t go through the town.'” (Source: Tagbanwa Back Translation)
  • Aguaruna: “Jesus farewelling said, ‘Do not tell villagers, rather go straight home.'” (Source: Mildred L. Larson in Notes on Translation, September 1965, p. 1ff.)

complete verse (John 6:55)

Following are a number of back-translations of John 6:55:

  • Aguaruna: “My body is like true food and my blood is like true drink.”
  • Xicotepec De Juárez Totonac: “My body is the good food and my blood is the good drink.”
  • Lalana Chinantec: “For truly my flesh and blood give strength.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “Because my body is real food, and my blood is real drink.” (Source: Uma Back Translation)
  • Yakan: “For my flesh is the real food and my blood is the real drink.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “for my body and my blood become food and drink forever.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because my body and my blood, those are the true food and drink.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because as for my flesh, it truly is food, and that blood of mine, it truly is drink.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because my flesh truly takes the place of food for the people. And my blood takes away the thirst of the people.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 1:6)

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

  • Uma: “If we say we are in harmony with God, and we walk in the darkness, we are lying and we do not follow the true teaching.” (Source: Uma Back Translation)
  • Yakan: “Therefore if we (dual) say that we (dual) are one with God but we (dual) still live/stay in darkness, that means we (dual) still do bad, we (dual) lie. By our (dual) words and our (dual) deeds it can be seen that we (dual) lie.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If we (incl.) say that we have a close relationship with God, but we (incl.) are still in the darkness, which is to say, our behavior is still bad, we are lying. We are lying by means of what we say and by means of what we do.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So if we say that we are companioning-with him but however we remain in the darkness, we are lying, because what we are doing does not harmonize with what is true and correct which God wants.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “If we say, we are now having fellowship with him, but we are still living in darkness, for we are continuing to do sin, we are only lying. We are not living in harmony with the truth.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “If we say that we are friends with God and we do not do what is right, then it is apparent that it is not true what we say and it is not true that we know how to do the good.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we say that our head-hearts are just one with the head-heart of God but if we walk in darkness doing evil, we are just lying, we do not walk with (practice, speak) the truth.”
  • Eastern Highland Otomi: “If we try to say that we think the same-way (with) Jesus, but if we continue walking in darkness, we’re lying and we don’t really have the same mind, because we don’t do what the true word says.”
  • Tzotzil: “If we say, “God and I have become one (of one mind), if we are walking along in darkness, we are lying. We are just saying that we obey the truth.”(Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “If we say, ‘we fellowship with Him,’ yet in darkness we are walking, then we are surely lying saying that. Our manner of life is surely not completely according to what we know to be true.”
  • Yanesha’: “Even though we should say, we, we are one with our Father, however if still we walk in the darkness, we are just deceiving. We have not learned (in sense of a practiced custom) thus it is put in truth.”
  • Aguaruna: “If we say, ‘we live (stay) (reciprocally) content (happy) with God,’ but nevertheless (rather) if we walk in the darkness-place, lying we say it. If we do like that we are those who do not complete (obey) the true Word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 2:29)

Following are a number of back-translations of 1 John 2:29:

  • Uma: “Kristus always follows God’s will. You know that, relatives. So you also know: all people who follow God’s will, they are-children of God [more literally, they are-related-as-child-to God].” (Source: Uma Back Translation)
  • Yakan: “You know that Almasi is straight/righteous therefore you know that whoever does the straight/righteous, he is God’s child.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “We (incl.) already know that Christ is righteous. We also know that anyone whose behavior is righteous, he has already become the child of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “You admittedly know that God is righteous, so you should also understand that all those who are doing what is good and right are children of God.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “You are well aware that God is really righteous. So therein you will be able to comprehend that as for those who do what is righteous in the sight of this God, they are the ones whom he regards as now being his children.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now you know that Jesus Christ lives completely good. Also it is necessary that you know that all who live good, these are God’s children.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “As you know that Christ walks straight (is righteous), likewise you know that all of us who walk straight are children of God.”
  • Eastern Highland Otomi: “We know that God is entirely good. And likewise they whoever habitually do good, we know they are born anew of God, and are his children.”
  • Tzotzil: “If we know that he is straight-hearted, thus we know also that we are his (God’s) children if all that we do is straight.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “Jesus is the straight one-emphasis. If you know that, then you know this also: the person who lives straight is-in-the-state-of-having-become-a-child-by-means-of-God.”
  • Yanesha’: “If you know that he, fitting completely whatever he does, you know also whoever does that which is fitting, already he is born from him.”
  • Aguaruna: “You know Christ, the blameless one, ‘He is like that’ saying and this also you ought to know, ‘A person who words good, that one is a child of God.’ saying.

complete verse (1 John 4:8)

Following are a number of back-translations of 1 John 4:8:

  • Uma: “People who don’t love others, they do not yet know God, for God, he is loving.” (Source: Uma Back Translation)
  • Yakan: “He who does not love does not know God, because God really loves hep.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Anyone who has no love for his companions, know nothing at all about the actions of God, for every act of God is His showing His love.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But the one who has no love for his fellow, neither does he know God, for God is consistently-loving.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But the one who doesn’t value like this, that one doesn’t yet know/acknowledge God, because God really is the one who is the source of this valuing.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “He who does not love his fellowman is not acquainted with God, because God loves all people.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we do not love our fellows we are not yet acquainted with God, because we do not do like God does. God loves mankind.”
  • Eastern Highland Otomi: “But he who has no love, doesn’t know God, because God is love (lover).”
  • Tzotzil: “If we do not take on the character of a lover it is because we do not know God. Because God has the character of a lover (or God’s character is to habitually love).” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The one who doesn’t love, doesn’t come to know (learn) God. For God is one who loves.”
  • Yanesha’: “Those who are not lovers do not know our Father how he is, because our Father, he is love.”
  • Aguaruna: “But he who does not love, he doesn’t know ‘God is like that’ saying; because ‘God is one who really loves.’ saying, he doesn’t say it.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 1:18)

Following are a number of back-translations of John 1:18:

  • Aguaruna: “Truly God is one who is not seen, but his Son, his beloved, the only one, that one is the one who causes us to know his Father.”
  • Yatzachi Zapotec: “No one has ever yet seen God. His only Son whom God loves has taught mankind what God is like.”
  • Xicotepec De Juárez Totonac: “The one who is the only Son of God since they love one another, that one has shown us how God is.”
  • Huehuetla Tepehua: “God truly loved his only Son. He is the one who showed how God is. “
  • Ojitlán Chinantec: “Very much his Father loved that only Son. That Son has pointed out God the Father.”
  • Chol: “. . . who is close to the Father’s heart, this is the one who has caused the Father to become known.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “There is no-one who has seen God. But his Only Child, Who lives always at his side, He is the one who explains / makes-clear God to us.” (Source: Uma Back Translation)
  • Yakan: “Nobody has seen God, but God is made known to mankind by his only Son, for he is really God and he is one with his Father. So-then there were people who went to Yahiya while he was bathing people on the other side of the river Jordan at the village Betani.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “No human being has ever seen God, however his only son, he has caused us to know his father God, because they are always companions.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “No one has-been-able-to-see God, but his only Child who is his Father’s companion continually, it is he who has made-him-known.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Really from long ago, there’s no one at all who has seen God the Father. But now it’s like we have seen him now, because concerning this God the Father has been made clear to us by this one-and-only Son of his whom he holds-very-dear.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Never has anyone seen God. The only Son of God who lives where the Father lives has told us about God.” (Source: Tenango Otomi Back Translation)
  • Hiligaynon: “No person whosoever[intensifier] has seen God the Father. But he was-made-known to us (incl.) by the one of a kind God who is always a companion with the Father.” (Source: Hiligaynon Back Translation)
  • Mairasi: “No person at all has seen Great Above One, but His Only Child. He lives in equality with His Father and He Himself lives right with Him in the palm of His Hand. He Himself is the One Who reveals His Father’s Name and glory to us. ” (Source: Enggavoter 2004)
  • Bariai: “Previously and since, no one saw God, yet that only-one God, who was living at his Father’s side, his mouth followed concerning to us (incl.) about God.” (Source: Bariai Back Translation)
  • Kupsabiny: “There is no person who has seen God, but this child who derives from God is the one who has seen him. He was together with his Father and he revealed to us how God is.” (Source: Kupsabiny Back Translation)

complete verse (John 12:28)

Following are a number of back-translations of John 12:28:

  • Huehuetla Tepehua: “Rather I will say, ‘Let people say that you are great.’ And when Jesus said this, that is when a word came from heaven which said. . . “
  • Yatzachi Zapotec: “Then he prayed, ‘Father, cause yourself to receive more honor.’ Then God who is in heaven spoke, saying to him, ‘I have caused myself to receive honor, and I will cause myself to receive more honor.'”
  • Lalana Chinantec: “‘My Father, do what is necessary so that people will worship you.’ That’s what Jesus said. So God spoke from heaven. He said, ‘I have done what is necessary so that people will worship me. I will also do it again,’ he said.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “I say like this: Father, make big your name(s)!’ From there, there was someone who spoke from the sky saying to Yesus: ‘I have already made big my name, and I will make it big again.'” (Source: Uma Back Translation)
  • Yakan: “So-then Isa spoke to God, he said, ‘O Father, honor/make great your name.’ Immediately there was a voice from the sky saying, ‘I have already honored/made great my name and I will make it great/honor it again.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Jesus said to his Father God, he said, ‘Father, show the people your great power.’ And then there was a word which came from heaven which said, ‘I have already shown my power by means of you, and I will show it again.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then he said to God, ‘Father, please show your (sing.) godhood so that your (sing.) name will be honored.’ And there was a voice from heaven that said, ‘I have already shown-it and I will show-it again.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When Jesus had said that, he said, ‘Father, show the big-size of your praiseworthiness/glory.’ There was a voice which the people heard, coming from heaven, which said, ‘I have already shown it, but I will show again my praiseworthiness/glory.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Then he said, ‘My Father. May it be known that you are the greatest.’ Then it was heard from above, ‘I have caused it to be known that I am the greatest. And again I will cause it to be known that I am the greatest.'” (Source: Tenango Otomi Back Translation)