complete verse (1 John 1:3)

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

  • Uma: “What we (excl.) have already seen and heard, that is what we (excl.) announce to you, so that you can be-in-harmony with us (excl.). And our (incl.) harmony, is harmony with God the Father and Yesus Kristus his Child.” (Source: Uma Back Translation)
  • Yakan: “Now we (excl.) have also told you what we (excl.) saw and heard so that you join us (excl.) and we (incl.) can become one with our (incl.) Father God and his Son/Child, Isa Almasi.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “I am going to tell you that which we saw and which we heard from Him, so that you might have an intimate relationship with us, for we (excl.) also have an intimate relationship with our Father God and His Son Jesus Christ.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Those-things that we (excl.) saw and we (excl.) heard, that is what we (excl.) confirm to you in this letter so that you will join/be-added-to our (excl.) companionship with God our (incl.) Father and Jesu Cristo his Child” (Source: Kankanaey Back Translation)
  • Tagbanwa: “We (excl.) are testifying to you this which we (excl.) have seen and heard, so that you may-be-able-to-have-fellowship/friendship with us. And not only that, but rather we can all of us together have fellowship with God the Father and his Son (lit. Child) Jesu-Cristo.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “We tell you that we saw him and what we ourselves heard him say, in order that you also together with us will be friends with God our Father and also with Jesus Christ, the Son of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “The person whom we saw and heard his words, we proclaim to you (pl.) what he is like, in order that our (inclusive) head-hearts may become one. Truly our (inclusive) head-hearts are one with the head-heart of our (inclusive) father God and with the head-heart of his son Jesus Christ.”
  • Eastern Highland Otomi: “We really heard and saw what we are saying, and that is what we are telling you now, so that you will know as well as we. And we (inclusive) will be of the same mind with our Father and his Son Jesus Christ.”
  • Tzotzil: “Because we saw him, because we heard his words, therefore we tell you (pl.) also in order that thus one will become before God. Because one we have become already really and truly alone with our Father God and His Son, (he is) Jesus Christ.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “That which we ourselves saw is what I am also saying to you. Also that which we heard then I am saying to you. We fellowship with the Father, we fellowship also with His Child Jesus Christ. I am telling you these things in order that by that fellowship we might fellowship together.”
  • Yanesha’: “I am going to say to you again; What we used to see, it too, what we used to hear, that is what we relate to you. Then you, too, thus completely you will be one with us. We, we are one with Father, him too, his Son who is Jesus Christ.”
  • Aguaruna: “Whom we saw, whom we heard, I tell to you in order that we (reciprocally) stay contentedly with one another. We are those able to stay (reciprocally) contented towards Our Father God, and also towards his Son Jesus Christ.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

    • 1 John 1.4″

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)