complete verse (1 John 2:28)

Following are a number of back-translations of 1 John 2:28:

  • Uma: “Continuing on, my children, remain in harmony with Kristus, so that when he comes back, we will be-brave/dare to face him, we won’t be afraid when he comes to us.” (Source: Uma Back Translation)
  • Yakan: “Yes, my children-grandchildren, you ought to be one with Almasi so that at the day of his return here, we (incl.) will not be afraid and we (incl.) will not be ashamed to stand before him/in his presence.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And because of all this, my children, hold fast to your oneness with Christ so that you won’t be afraid and you won’t be ashamed in the future when He returns.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So indeed my children, faithfully-persevere in believing in him so that you will thus have nothing-of-which-to-be-afraid and ashamed when he comes again.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore, my like children, hold fast to Jesu-Cristo, so that, at his returning here, we won’t hold back or be ashamed before him in his presence.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now, my children, only let Christ fill your hearts now in order that you will be brave when you see him, then you will not be ashamed when he comes.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “And now my little children, we must be constantly present with Jesus Christ in order that when he comes we will not be afraid and will not hide from him in shame when he comes again.”
  • Eastern Highland Otomi: “And now, my children, habitually live with Christ so that we will be bold and not fear, and we won’t be ashamed at his face when he comes.”
  • Tzotzil: “My children, once and for all stay in the presence of Jesus Christ because thus there will be the strength of our hear hearts when he comes, because thus we will not be ashamed in his presence when he comes.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “Therefore, children whom I love, listen! Live (abide) with Christ. If you do that when Jesus arrives we will be at ease. When He arrives, we won’t, being ashamed, be agitated.”
  • Yanesha’: “Now then, my little ones, be one with him. When he (Christ) comes back, he you will count on, you will not be ashamed in his presence when he comes.”
  • Aguaruna: “My little children, live in Him, in order that, when he appears, you without being ashamed, may confidently stay (in reference to him).”
  • Murui Huitoto: “Children, when He appears, in order for us not to be scared, now friend him. When He comes in order that we not be ashamed before Him, now friend Him.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 4:7)

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.)
  • Candoshi-Shapra: “Ones whom I love, listen! Let’s love each other now. For love is of God. The one who habitually loves is in -the-state-of-having-been-born by-means-of-God. He learned of God.”
  • Yanesha’: “My loved ones, let us characteristically love one another. Love comes from our Father. All lovers are born from our Father and know our Father how he is.”
  • Aguaruna: “Ones I love, let’s love one another, because God causes us to love. He who loves is God’s child, being so he knows ‘God is like that,’ saying.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

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 (1 John 2:6)

Following are a number of back-translations of 1 John 2:6:

  • Uma: “People who say they remain in harmony with God, their behavior must be like Kristus’ behavior.” (Source: Uma Back Translation)
  • Yakan: “Whoever says that he is one with God his conduct should be like Isa Almasi’s conduct when he was here in the world.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But if there is a person who obeys the commands of God, his holding God dear in his breath has been drawn tight. As for the person who says that he has a close relationship with God, it is necessary that his actions be righteous, just like the actions of Jesus were righteous. If this is what we (incl.) do, we know that we have been made one with God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But as for the one who is following the words of God, he is the one whose love for God has no lack/fault. If then there is one who says that he has-joined/been-added-to/belongs to God, he must follow-the-example of Jesu Cristo. And if we do that, that’s how we know for sure that it is true that we have been joined to God.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore the one who says, ‘I am now holding fast to Jesu-Cristo, being really united/tied-together now with him,’ it’s necessary that he live his life like the way Jesu-Cristo lived, when he was still here under the heavens.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “He who says that he walks with God must necessarily live like Jesus Christ lived when he lived here.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “If we say that we are constantly present with Jesus Christ, we must do as Jesus Christ did.”
  • Eastern Highland Otomi: “If one says he is living with Christ, he must walk like Christ walked.”
  • Tzotzil: “If we say ‘I am in the presence of God,’ then let us do like Jesus Christ did.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “If a person says he abides with Jesus, like Jesus was, like that also he should live.”
  • Yanesha’: “If anyone say, I, I am one with him, let him walk thus he used to walk.”
  • Aguaruna: “He who ‘I am in Christ,’ saying, walking, the same as he did (like him) should walk.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 3:10)

Following are a number of back-translations of 1 John 3:10:

  • Uma: “This is a sign so that we know who are-children of God and who are-children of the King of Evil-ones. All people who do not do God’s will, they are not God’s children. So also people who do not love their relatives, they are not God’s children.” (Source: Uma Back Translation)
  • Yakan: “This is the difference between the children of God and the children of Satan/demon: the one who does not do the straight or does not love his fellow-men, he is not a child of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is a person whose behavior is not righteous, this is a sign that he is not a son of God. Neither is any person a son of God who does not love his companion. By means of this, we can perceive who the sons of God are and who are the subjects of Satan.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Our means-of-distinguishing the children of God and the children of the Diablo is this: the people who are not children of God, they are the ones who are not doing what is good and who are not loving their companions.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Herein we can recognize whoever are now children of God, and who are still children of Satanas. As for the one who doesn’t persevere in doing righteousness in the sight of God and does not value his sibling in believing, it’s certain that he is not a child of God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Now it will be known who are the ones who are God’s children, and who are the devil’s children. Everyone who does not want to do good nor wants to love his fellowman is not God’s child.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “This shows who are the children of God and who are the children of the devil. Whoever of us if we do not walk straight (are not righteous) we are not the children of God. And whoever of us if we do not love our fellowman we are not the children of God.”
  • Eastern Highland Otomi: “In this way we can know which are children of God and which are children of the devil. He who habitually doesn’t do good isn’t God’s child, neither is one who doesn’t love his sibling.”
  • Tzotzil: “Thus it appears if we are the children of God, or if we are the children of the devil. Because if what we do is evil, if we do not love the brethren, we are not God’s children for sure.”
  • Garifuna: “The one who is not level (righteous) is not God’s offspring, nor the one who does not love his own kind ones (brother). Thus it is that God’s offspring and the devil’s offspring are known.”
  • Candoshi-Shapra: “By what means can one recognize God’s children? How can we recognize Satan’s children? The one who does not live straight is not (a descendant) of God. Nor is the one who does not love his brother of God.”
  • Yanesha’: “Here, therein we know who is of the category-lineage of our Father, also who is of the category-lineage of the devil. All who do not do as is fitting, these are not of the category-lineage of our Father. The one who does not love his countrymen, this one, too is not of the category-lineage of our Father.”
  • Aguaruna: “Therefore (by that) it is known who is God’s child, and who is devil’s child. He who does not work good is not God’s child, and also he who does not love his brother, he is not God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
  • Sayula Popoluca: “We know God’s sons and the Devil’s man because whoever doesn’t do that which is true, and doesn’t love his brother is not God’s son.” (Source for this and four above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)

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)