Following are a number of back-translations of 1 John 4:7:
Uma: “Relatives whom I love! Let us love one another, because love appears from God. All people who love others, they are the ones who are-children of God and who know God.” (Source: Uma Back Translation)
Yakan: “My beloved friends, we (incl.) should love each other because love is from God. Whoever really loves, he is a child of God and he knows God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “My dear brothers, it is necessary that we (incl.) thoroughly show our love for each other, for love comes from God. Anyone who has great love for his companions, he is the one who has been made the child of God and the friend of God.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “My friends, we love-one-another because God is where love comes-from. So the one who loves his fellow, that one is the child of God who knows him.” (Source: Kankanaey Back Translation)
Tagbanwa: “My dear ones, let us make sure that we value one another, because as for God, he is the source of this valuing. Well each one who values like this, it’s clear that he has as-it-were been given birth to by God and he now really knows him.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Listen, my dear brethren, it is necessary that each of us loves our fellow-believers. Because he who loves his fellowman does what God has determined. He who loves his fellowmen is God’s child. And such a one is an acquaintance of God.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “You whom I love, we must love our fellows each of us the other because God causes us who are his children to love our fellows. If we love our fellows we are God’s children and we are acquainted with him.”
Eastern Highland Otomi: “Loved ones, come let us love one another. Because love comes from God. And he who loves his fellow-man is born anew by God, and knows God well.”
Tzotzil: “You that I love, let us love one another because it is on account of God that we take on the character of a lover. (love) If we take on the character of a lover it is because we have been born again in the presence of God for sure. We know God.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
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)
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)
Following are a number of back-translations of John 3:8:
Lalana Chinantec: “‘The wind blows just wherever it wants to. We hear the sound but we do not know where it comes from. We do not know where it is going. And that is what the person whom the great Spirit of God has caused to be alive is like. It is evident that he is alive, even though we do not know how it is that that has happened.’ That’s what Jesus said to Nicodemus.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “For example wind, it blows wherever it goes. We just hear its rustling, we do not know where it comes from or where it goes. So also with a person who is born from/by the power of the Spirit of God.'” (Source: Uma Back Translation)
Yakan: “‘An example/a figure is the wind. The wind blows wherever it wants to. It is not known where the wind comes from or where it goes to but you hear it’s sound. Like that is also a person when he is born from the Spirit of God, it is not known as to how (it happens) but (that it is) true.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for the wind, it goes just any old where, and we can tell because we can hear its noise. But we cannot tell where it comes from or where it’s going. It is the same way also with the power of the Holy Spirit in a person who is born by means of his power because this cannot be understood by a mere person.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because even though the way it happens can not be understood, it happens nonetheless. It’s like the wind. We don’t know where-it-comes-from and where-it-goes, because what it does is up-to-it, but we feel-it nevertheless. It’s the same with all who are born by the Holy Spirit.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Consider this. The wind blows wherever it wishes. We can hear the rustle and see the movement of things it is blowing, like a sign of its strength. But we can’t see this wind. We don’t know where it is going and where it came from. Well, it’s like that indeed when someone is given birth to by the Espiritu Santo. For the work/activity of the Espiritu Santo, it’s just like the activity of the wind. We can’t control him and we can’t see him. We can only see natures/ways he has made new in people who have been given birth to again.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “You know that the wind goes anywhere it wants to go. You hear it blowing but you don’t know where it comes from or where it goes. In like manner the Holy Spirit who gives new life to people, you do not see.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 17:10:
Chol: “All who belong to you also are mine. All who are mine are yours. My greatness has been shown in the believers.”
Mezquital Otomi: “All mine are yours and all yours are mine. We own them together. My glory appears in them.”
Yatzachi Zapotec: “And all the people who follow me are your children. And thus it is, whoever are your children are also my children. I receive honor because of what they do.”
Central Pame: “. . . It is apparent that I am glorious when the people I rule live righteously.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “All people who are my portion are your (sing.) portion, Father. And all people who are your (sing.) portion are my portion. They are the ones who show the bigness of my life.” (Source: Uma Back Translation)
Yakan: “All that are/is mine are/is yours and all that are/is yours are/is mine. And I am honored/made great by them, because they trust in me.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And as for the people who belong to you, they are mine also, and all that are mine are yours also. And by means of them my power is known.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because all that-is/who-are mine is/are yours (sing.), and what is/are yours (sing.), is/are likewise also mine. And I am already being-honored/praised by-means-of them.” (Source: Kankanaey Back Translation)
Tagbanwa: “All the ones who are mine, these are indeed yours, and all who are yours, they’re mine too. And my glory is apparent in/to them.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “All those who are in my hand are in your hand. Those who are in your hand are in my hand. I will be looked upon favorably because of them.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 1:5:
Huehuetla Tepehua: “That one who gives understanding to the minds of men, he was like a light that shines where it is dark. But the one who walks where it is dark (the devil) couldn’t overcome him.”
Ojitlán Chinantec: “For people are in the evil way, as if to say, they are in darkness. But he illuminates people. The evil one did not prevail over that one who illuminates people.”
Xicotepec De Juárez Totonac: “He is like a light which illuminates where it is dark. And the devil, he is of the darkness but he cannot conquer the light.”
Yatzachi Zapotec: “The person who is the word has light for the hearts of mankind. Even though there is very much evil in this world where he arrived, the evil did not shut off his light.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Chol: “The light of the world shows itself in the midst of a very dark world. This very dark world was not able to put out the light.” Wilbur Aulie (in The Bible Translator 1957, p. 109ff. ) explains the use of “put out the light” (click here to display)
“The problem of multiple meanings is often involved in the rendering of figures. Some hold that Greek katelaben in John 1:5 means both ‘to grasp with the mind’ (i.e., ‘to comprehend’) and ‘to grasp with the hand’ (i.e., to overcome’). Many translators are obliged to make a choice here. In Chol there is no choice, since the darkness cannot comprehend, even metaphorically speaking. It was therefore rendered: ‘The darkness did not put out the light’.”
Uma: “That light shone/shines in the darkness, and the darkness was/is not able to kill it/him [NOTE: The verb ‘kill’ can be used of putting out a light or fire]” (Source: Uma Back Translation)
Yakan: “This light shines in darkness and the light can really not be put out by the darkness.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “That light has illumined the darkness here upon the earth, and the light was not defeated by this darkness.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “He has-been-steadily-illuminating the darkness, and the darkness, it is not able-to-defeat the light.” (Source: Kankanaey Back Translation)
Tagbanwa: “He gives-light/makes-clear like a light/lamp in darkness, but those who are in darkness, they don’t want to be shined-on by this light.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “The light shines in darkness and it is not able to be put out.” (Source: Tenango Otomi Back Translation)
Hiligaynon: “This light lightens the darkness, and its light was not overcome by darkness. ” (Source: Hiligaynon Back Translation)
Mairasi: “That is the true Light which already arrived in this world to brighten people.” (Source: Enggavoter 2004)
Bariai: “The light shined in the dark place, yet it wasn’t possible for the darkness to surpass that light.” (Source: Bariai Back Translation)
Kupsabiny: “That light shines in the darkness and that darkness doesn’t swallow (the) light.” (Source: Kupsabiny Back Translation)
Following are a number of back-translations of John 6:63:
Ojitlán Chinantec: “People live because their spirit is in them. A person’s flesh is worthless if the spirit is absent from the body. Those words that I told you give eternal life, the way a person’s spirit gives him natural life.”
Huehuetla Tepehua: “Well, the Holy Spirit, he is the one who gives eternal life. The life of just men can’t give life everlasting up in heaven. The words that I declare unto you are for your heart, and they give life everlasting.”
Chol: “That which is for our spirits gives us our lives. That which is for our body does not give us that. My words that I told you are for your spirit. They give you your life.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “It is the Spirit of God who gives life. The power/authority of man is useless. The words which I spoke to you come from the Spirit of God and give life.” (Source: Uma Back Translation)
Yakan: “I tell you,’ said Isa, ‘it is God’s Spirit hep that causes us (incl.) to live. As for the power/strength of mankind there is no use (in it), it cannot make mankind alive. What I have taught to you causes life because this comes out from the Spirit of God.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “The only one who can give life forever is the Holy Spirit. There is nothing that a body alone can do. The words which I said to you come from the Holy Spirit, and they can give life forver.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “The one who gives life, it is God’s Spirit, not the body. The body is of no use there. As for what I have been saying to you, they are from God’s Spirit, so exactly that is what gives life, provided you believe.” (Source: Kankanaey Back Translation)
Tagbanwa: “These things that I am teaching, what they all come down to is (lit. there’s no other returning-place than) things concerning the spirit and life which is without ending. It’s true, the things referred to (lit. being caused to be hit) in this teaching of mine, those are from where this life can be gotten. It can’t be gotten from flesh which is eaten.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Only the Holy Spirit gives the new life. That which I told you means that you should believe in me, not that I was saying that you should eat me.” (Source: Tenango Otomi Back Translation)
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.)
