Following are a number of back-translations of 1 John 2:8:
Uma: “But even so, the command I write to you here is new. It is indeed true, this command is a new command. You know this from the Lord Yesus himself, and from your new behavior too. For the dark/night is already disappearing-more-and-more, and the true light has begun to shine.” (Source: Uma Back Translation)
Yakan: “But it is also possible that we/one (dual) consider this my writing as a new command. This command was followed by Almasi and is also followed by you. The darkness is beginning to leave/go away, and the real light is shining.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And even though this is an old command, it’s as if Jesus just commanded it to us because the darkness is now being removed from the earth and we are already being illuminated by the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But it is as if this command is new nonetheless, because its proper fulfillment was seen in what Cristo did and so also in your way of life today. Because the darkness is already leaving/going-away and the proper light is shining.” (Source: Kankanaey Back Translation)
Tagbanwa: “But also, it’s like there is a new command which I am writing about this valuing. Because as for this valuing, it really came true in the life of Jesus. And you also, you are now making a habit of this valuing. Well since it’s now like that, what it’s like is, it’s as if the darkness which is sin is now disappearing. The true light/enlightenment which comes from God is now giving light in your minds/thinking.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And now it is as though a new word I am ordering you to do, because truly it is taking away the darkness that covers the earth. Now, in that the word is going everywhere, it is as though a light were lighting things where the word goes. Jesus Christ really did what this word says, and now you also are doing what this word says.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “But this which he commands us to do, that we love one another, is also new because when we obey this commandment, it is true that we no longer walk in darkness but walk in the true light, just as Christ fulfilled this commandment and He did not walk in darkness but walked in the true light.”
Eastern Highland Otomi: “But this word is as though it were new, because the true light is shining in our hearts. It removes the darkness. So truly we love our fellowmen as Christ showed us.”
Tzotzil: “It is like a new command because it is important. Because the darkness is going away, because is already shining the true sunlight. Jesus Christ showed that the command was good. You have shown it too.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “However, as for being a new order, it is new. For the darkness has begun to pass away. The true-kind light has begun to be diffused (shine). By means of Jesus this (the order) is the very truth. By means of you also it is true.”
Yanesha’: “However, I do write to you again apart, anew that which you are to do, which is true as thus he used to live, which is true as thus you live, too. The darkness is going, passing by. That which is the light completely of a truth, already it is all lighting.”
Aguaruna: “but it is like new because now the light, the truth, going it causes darkness to be lost. That new word, that is true, because Christ completed it and because you all also are completing it.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 3:12:
Uma: “Don’t imitate the behavior of Kain long ago. That Kain, he was-a-child of the evil-one(s), with the result that he killed his younger-sibling. Why was it that he killed his younger-sibling? Because his behavior was evil [emphatic], yet the behavior of his younger-sibling was upright.” (Source: Uma Back Translation)
Yakan: “Let us (incl.) not be like Kabil. Kabil deceased (ley) belonged to Satan/demon and his brother was killed by him. Why was he killed by him? He was killed by him because the doings of his brother were good but his doings were bad/evil.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “We must not be like Cain, for he was the subject of Satan, and he murdered his younger brother. The reason he murdered him is because his activities were evil, and the activities of his younger brother were righteous, by contrast.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “It should not be Cain’s behavior that you imitate, because as for Cain, he was a person of Satanas and he killed his younger-sibling Abel. What was the reason that he killed him? Because what he was doing was evil but by-contrast what his younger-sibling was doing was good.” (Source: Kankanaey Back Translation)
Tagbanwa: “Let’s not be like that as-it-were child of Satanas who is Cain , he who killed his brother. Well, why did he kill him? Because his own doing was evil, but his brother’s doing was righteous in the sight of God. That’s why Cain hated/was-angry-with that brother of his.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “We must not do like Cain who walked with the devil, therefore he killed his brother. Why was it that he killed him? He was killed because Cain did evil and therefore he was jealous of his brother who did good.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “We should not do like Cain did. He was a child of the deceiver (the devil) who is very evil, and he killed his brother. Why was it he killed him? He killed him because his brother walked straight whereas he walked with evil.”
Eastern Highland Otomi: “And we will not do as Cain did who took the nature of the devil, and killed his brother. And why did he kill him? Because his deeds were bad, and his brother did what was good.”
Tzotzil: “Therefore do not do like Cain did. Because Cain was in the hand of the devil therefore he killed his younger brother. Because it was straight what his younger brother did.” (Implied that Cain’s were not straight.) (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “Don’t be like Cain. Because he was characteristically a bad-one, Cain killed his brother. Why did he kill his brother? What he himself did was bad-kind and what his brother did was only the straight-kind. Because of that he killed his brother.”
Yanesha’: “We are not to do like dead Cain who was of the category-lineage of the devil. He, his brother he killed. Why did he kill him? This is why he killed him, he, not good he followed (and did), his brother, completely fittingly he followed (and did).”
Aguaruna: “Don’t be like the one named Cain. He killed his brother, the devil making him think like that. Why did he kill him? His brother working good, he working bad, he killed him.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of John 3:14:
Huehuetla Tepehua: “Moses hung up the snake out where it was quiet. Well, also in the same way it is necessary that I should be hung up, I who am the friend of all men.”
Alekano: “Just like Moses a long time ago in the wilderness lifted up the thing made to look like a snake, they will surely lift up me the true man.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “‘Long ago in the wilderness, the prophet Musa made an image of a snake from brass, and he put it on the end of a wooden pole and stuck it in the ground to stand it up. Whoever was bitten by a snake, if they looked up at that brass image of a snake, they would live. So, like that brass snake was made high long ago, so also I the Child of Mankind must be made high,” (Source: Uma Back Translation)
Yakan: “Musa in old times, at the time when he was there in the lonely place together with the tribe of Isra’il, he made (a thing) in the shape of a snake from brass and lifted it up and hung it onto a post so that when the people who had been bitten looked at that snake would get well. Likewise I, the Son of Mankind, I also have to be lifted up onto a post and be killed,” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And then Jesus said again, ‘Long ago when Moses was still out in the land where nobody lives, he made a brass snake and he put it on wood and he raised it up. As for me, the older sibling of mankind, that is the same thing that is going to happen to me in the future because I also will be fastened to a wood and raised up.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And what will happen to me, it is like what happened to the imitation/fake snake which Moses fastened-to and raised-up on a post when they were walking through the place with no inhabitants. Because I also who am Child of a Person, I must be fastened-to the cross and be-raised-up” (Source: Kankanaey Back Translation)
Tagbanwa: “And in the way in which Moises put-up-high what he’d made which was like a snake there in the wilderness, putting it on wood/tree which he set up, like that indeed is what will be done to me who am the One From Heaven Born of Man. They will nail me to a cross and then put-up-high like that snake which was made.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “There in the wilds, Moses made a metal snake and standing up a pole he raised it high. In like manner it will happen to the Man who came from heaven, it is necessary that the cross be stood up with him on it.” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of John 18:36:
Xicotepec De Juárez Totonac: “And Jesus answered him: ‘I do not rule here in this world. If it were that way, my men would have defended me when the Israelites took me prisoner. I do not rule here.'”
Ojitlán Chinantec: “So Jesus told Pilate, ‘I am a king, but not like the kings of the world people. If I were like the kings of the world people, my subjects would have fought to keep me from being delivered into the hands of the Jews. But the world people did not make me king.'”
Aguaruna: “When he said that, Jesus answering said, ‘This world here is not my ruling place. If I were a chief from here, my ruled ones would fight with the Jews, and by doing so would have kept them from seizing me, and bringing me to you. However, I am not from here.'” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Uma: “Yesus said: ‘My kingdom is not from this world. If for example I were really a king in this world, the people who follow me would definitely fight so that I not be arrested and given to the Yahudi rulers. But my kingdom is not from this world.'” (Source: Uma Back Translation)
Yakan: “Isa answered, he said, ‘My kingdom is not here in the world. If my kingdom were here in the world my disciples/adherents would fight so that I would not be arrested by the leaders of the Yahudi. Yes, my kingdom is not here in this world.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And Jesus answered, ‘My power to rule does not come from here on the earth. If it did come from here, my subjects would have fought so that the Jews might not arrest me. However, my power to rule does not come from here on the earth.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Jesus answered then and said, ‘My rulership, it is distinct from the rulers of this world. Because if I were a king in this world, my people would have quarreled/fought-with those who are Jews so that they wouldn’t have arrested-me. But the truth of it is, it isn’t this world that is the origin of my rulership.'” (Source: Kankanaey Back Translation)
Tagbanwa: “Jesus replied saying, ‘As for my kingship, it’s not like kingships here under the heavens. If supposing my kingship was like that, of course I would be stood-up-for by my men/personnel. Of course I wouldn’t so-easily have been handed over by these Judio. But well, the origin of my kingship is very different.'” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Jesus said, ‘Where I rule is not here on the earth. If it were here, I would have those who would fight in order that I wouldn’t be delivered to the Jews. But there where I rule isn’t here.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:20:
Uma: “But you, relatives, you have received the Holy Spirit who is from Kristus. That’s why you all know the true teaching.” (Source: Uma Back Translation)
Yakan: “But you are not like they. Almasi has already sent to you the Holy Spirit therefore all of you know the true teaching.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for you, by contrast, Christ has caused you to be inspired by the Holy Spirit, and because of that, you understand all of the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But as for you, the Ispirito Santo (Holy Spirit) whom Cristo gave is in you, so you all know the true teaching.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for you, you have now been shown-grace/mercy by God that you are being indwelled now by the Espiritu Santo. Therefore you can now comprehend the truth.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But concerning you, now Christ has sent the Holy Spirit to you. This one caused you to know what is true and what isn’t true.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “But Jesus Christ the clean-hearted person, has given you the Spirit of God like he has done with us (excl.). Therefore we (incl.) know everything.”
Eastern Highland Otomi: “Jesus Christ, is God’s Chosen-One, He gave us God’s Good Spirit. So all of us know what is true.”
Tzotzil: “You because you have been given also the Holy Spirit by Jesus Christ therefore all of you know also the word that is true.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “As for you, however, the straight-one has put His own Spirit in you. Therefore you learned all things.”
Yanesha’: “However, you, already he fills you, the Deity One. All of you, already completely you know it. You know what is true.”
Aguaruna: “But you are those chosen by Christ, the blameless one, you being so, He giving you God’s Spirit, you know the truth, that.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 3:23:
Uma: “This is his command(s): we believe in Yesus Kristus his Child, and we love one another, according to what he has commanded us.” (Source: Uma Back Translation)
Yakan: “This he commanded to us (incl.), that we (dual) should trust in his Son, Isa Almasi, and we (incl.) should also love each other as Almasi commanded us (incl.).” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “What He commands us (incl.) is: it’s necessary that we believe in His Son Jesus Christ and that each one of us loves our companions just as Jesus also commanded long ago.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “And this is what he commanded us: we must believe in his Child who is Jesu Cristo and love-one-another, because this just the same is what Cristo commanded us.” (Source: Kankanaey Back Translation)
Tagbanwa: “This is what he has commanded, that we will believe-in/obey and trust-in/rely-on his Son Jesu-Cristo, and that we value one another like this Jesu-Cristo commanded us.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “This word which God commands is that we believe Jesus Christ his Son and we do what he commands, in that each one of us loves all our fellow believers.” (Source: Tenango Otomi Back Translation)
Yatzachi Zapotec: “And this is what he commands us to do: We should trust in his son Jesus Christ and love our fellows each of us the other like he commands us to do.”
Eastern Highland Otomi: “And here is his command that we believe God’s Son, Jesus Christ, and we love one another, as he told us.”
Tzotzil: “Thus is God’s command that we believe the word of his Son, that is Jesus Christ. Thus is his command also that we love one anther.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Candoshi-Shapra: “This is what God ordered us, that we should lean our hearts on His Son Jesus Christ, and also that we should love one another. That is what He ordered us.”
Yanesha’: “These are the words which he told (commanded) us, that we believe on him his Son who is Jesus Christ. He also told us that we have the characteristic of loving one another, thus he told us.”
Aguaruna: “That word to be obeyed it is this, ‘Believe in my Son, Jesus Christ, and love one another.’ That is what he wants.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German [for exception see below] and “tempel” in Dutch, Danish, or Afrikaans).
Other languages make a distinction: (Click or tap here to see more)
Navajo (Dinė): “house in which worship is carried out” (for naos)
Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
Germandas Buch translation by Roland Werner (publ. 2009-2022): “inner court of the temple” (Tempelinnenhof) vs. “temple”
Languages that, like English, German, Dutch, Danish, or Afrikaans, don’t make that distinction include:
Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
Enga: “God’s restricted access house” (source: Adam Boyd on his blog )
Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:
“Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.
“Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.
“It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”
Here are some examples:
Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
Navajo (Dinė): “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)
Following are a number of back-translations of John 1:8:
Uma: “Yohanes, it was not he who was that light. The reason he came was to spread that light to all people.” (Source: Uma Back Translation)
Yakan: “Yahiya was not this light. But his mission/purpose for coming here was to tell about the light.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “As for this John, he is not the one who is that light, but rather he is the one who explains who the light is.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Juan was not the light itself, but rather the one who came to confirm/verify concerning the light.” (Source: Kankanaey Back Translation)
Tagbanwa: “It isn’t that he was the one who was the light. He was caused-to-be-a-person because he would be testifying about this light.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “John is not that one who opens the hearts of the people.” (Source: Tenango Otomi Back Translation)
Ojitlán Chinantec: “John was not the one who illuminates people. He came to point out that one.”
Yatzachi Zapotec: “It wasn’t John who brought light, but rather he came speaking about the person who brings light for mankind.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
Hiligaynon: “Juan was not the light, but-rather he came/arrived to tell who is the light.” (Source: Hiligaynon Back Translation)
Mairasi: “He himself was not that Light. But for the purpose of testifying about that Light he came.” (Source: Enggavoter 2004)
Bariai: “He wasn’t that light, but he came to expound talk about that light.” (Source: Bariai Back Translation)
Kupsabiny: “John came and told the people concerning/about that light, but that light was not him.” (Source: Kupsabiny Back Translation)
