complete verse (1 John 3:15)

Following are a number of back-translations of 1 John 3:15:

  • Uma: “All people who hate their relatives, they are the same as killers [emphatic]. And you know, relatives, that murders do not get good life forever.” (Source: Uma Back Translation)
  • Yakan: “Whoever hates his fellow-man it is as if he has killed. And you know that a murderer has no everlasting life.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Anyone who acts against his companions, God considers him to be like a murderer; and we (incl.) know that if there is a person who wants to murder, he has not yet come to own life forever.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “For the one who hates his brother/cousin is like the murderer just the same, and we know of course that the murderer, he doesn’t have the life that has no end.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever ignores/spurns his sibling in believing, he is the same as a murderer of his fellowman. Isn’t it indeed so that you know already that, whoever is a murderer of his fellowman, he really doesn’t have life which is without ending?” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Everyone who hates his brother is like as though he were a murderer. And you know that not one murderer meets up with the new life.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Any of us if we hate our fellows, before God we are like murderers. And we know that no one who is like that has eternal life.”
  • Eastern Highland Otomi: “He who hates his sibling is a murderer. And you know that there is no murderer who has (possesses) the new life.”
  • Tzotzil: “If we hate the brethren, we have already become killers. You know that whoever kills he has not received life forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “One who hates his brother is a murderer (one who kills more than one). Surely you know that in him, that is in a murderer, eternal life does not dwell.”
  • Yanesha’: “All these who despise their countrymen, they are killers. You know that those who are killers, in their hearts does not stay life forever.”
  • Aguaruna: “He who hates his brother he is like a murderer, and all murderers, they will not live always, that we know.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 3:21)

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

  • Uma: “People whose behavior is straight arrive in the light, so that their behavior is visible and so that it is clear that they follow the will of God.” (Source: Uma Back Translation)
  • Yakan: “But all who do the straight/righteous go into the light so that it is clearly seen that their doings are in accord with/follow the commands of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “However he who obeys the true doctrine (religious belief), he, by contrast, will come to the light. And the reason he will come to the light is so that it might be known that by means of the power of God, he was able to perform righteously.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But those who follow the truth, they approach the light so that it will be clearly shown that God is the originating doer of the good they are doing.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But the one who now lives in straightness/righteousness, there’s no longer anything holding him back from coming close to this light, so that his doing which is following/obeying the will of God may be apparent.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “But those who live good go near to where the Son of God is. Because they want it to be known that they do the will of God.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “It is not that way with the people who obey the true word of God. They permit it to shine in their hearts because they want to act in such a way that people will realize that God is helping them with whatever they do.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

complete verse (John 21:25)

Following are a number of back-translations of John 21:25:

  • Ojitlán Chinantec: “If all that he did should be written, I am of the opinion that the books wouldn’t even all fit in the whole world here.”
  • Huehuetla Tepehua: ” . . . If all of them, all things were all written, no doubt they wouldn’t be able to be contained in this world, the writings where it was written what Jesus did.”
  • Aguaruna: “But writing each one, there wouldn’t be a place to put the paper here in this world.”
  • Yatzachi Zapotec: “If all of them were written one by one, there would be an extremely great number of books.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “There are still many other [things] that Yesus did. If for example everything that he did was written in books, I think that even if the whole world were-used-to-store-them-in, they probably could not fit, because there would be very many books.” (Source: Uma Back Translation)
  • Yakan: “Isa has done very many other deeds that are not written. If they were all written in a holy-book, I figure all the holy-books that would have to be written would not fit here into the world.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Jesus did many other things. If all of them were written down, even the whole world would not be big enough to hold the books that would be written.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “There are admittedly many more-things that Jesus did. If they were all to be written, even the entire world, it would perhaps not be-able-to-contain the many-books in which they were written.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “There are other and many more things which Jesus did. Supposing they were all written, I am sure that the whole world which is here under the heavens wouldn’t be able to contain the number of books in which they would be written.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Jesus did many other things which if I had written down on paper each one, I suppose the earth wouldn’t hold the books that I would have written.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:23)

Following are a number of back-translations of 1 John 2:23:

  • Uma: “People who reject God the Child, they have no connection with God the Father. People who admit-confess that Yesus is the Child of God, they are connected with God the Father.” (Source: Uma Back Translation)
  • Yakan: “Whoever says that he does not believe-obey that Isa is God’s Son, he also does not believe-obey in God. Whoever confesses/makes-clear saying that Isa is really God’s Son, he also believes-obey in God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “If there is a person who will not receive the Son of God, he will also not receive our Father God. And in the same way also, if there is a person who has already received the Son of God, he has also received our Father God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “For whoever does not acknowledge God’s Child, he of course doesn’t know his Father, but as for the one who does acknowledge the Child of God who doesn’t deny him, God the Father is in him as well.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Because whoever doesn’t testify that Jesus is the Son of God, it’s also not possible that he is accepted by God the Father. But he who testifies that this Jesus really is the Son of God, of course it’s true that God is his Father too.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Whoever says that Jesus is not the Son of God is not walking with God. But whoever says that Jesus Christ is the Son of God, that one walks with the Father.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “Whoever shoves the Son of God aside, our father God is not with him. The person who knows and says that Jesus Christ is the Son of God, our father God is with him.”
  • Eastern Highland Otomi: “He who denies in regard to God’s Son, then neither does he know God who is his Father. But he who believes his Son, also knows his Father.”
  • Tzotzil: “If we say ‘Jesus Christ is not God’s Son,’ we have not believed Jesus Christ’s word. Then God is not our Father. If we say ‘Jesus Christ is God’s Son,’ we have believed Jesus Christ’s word and God is our Father.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The person who habitually says, ‘No’ about God’s Son doesn’t fellowship with the Father either. The one who says, ‘I love the Son,’ fellowships with the Father also.”
  • Yanesha’: “All who deny his Son, they have not received Father. The one who admits that his Son in Christ, he has already received also Father.”
  • Aguaruna: “He who says ‘Jesus isn’t the Christ’ that one is not a child of God, however he who says ‘Jesus is Christ,’ that one is God’s child.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (1 John 4:2)

Following are a number of back-translations of 1 John 4:2:

  • Uma: “This is a sign so that we know who is controlled by the Spirit which is from God: all people who admit-confess that Yesus is the Redeemer King who became a man/human, those people are-children of God.” (Source: Uma Back Translation)
  • Yakan: “Like this you can recognize the people that have God’s Spirit: whoever says that Isa Almasi came to the world in the body of a human/mankind, that person has God’s Spirit.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Any spirit which says that Jesus, the one God chose to rule, has become human, that spirit comes from God. By means of this, you can perceive the spirit which comes from God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The way-that-you -can-distinguish whether the Holy Spirit is the source of what they are saying is this: if they acknowledge that Jesus is the Cristo who became a person, the Spirit of God is where it is from.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Like this is how you can know if it is the Espiritu Santo who was caused to indwell (us) by God who really is the one inspiring (lit.putting it in the mind of) a person. The one who testifies that as for Jesu-Cristo, he really became a real human and came down here to the world, it’s certain that the Espiritu Santo of God is inspiring him.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “I will tell you how you can know whether it is true that the Holy Spirit put into the person’s mind the words he speaks or not. Everyone who says that Jesus Christ truly became human, that is one who truly speaks God’s word.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “This is how we may know if the Spirit of God is in the head-heart of a person: Everyone who says that Jesus Christ is God and he was born a man on this earth, we know that the Spirit of God is in his head-heart.”
  • Eastern Highland Otomi: “We must know which word is really God’s Word. If it says that God’s chosen-One became a person and he is Jesus Christ, that is really the Word of God.”
  • Tzotzil: “I will tell you how it is if we have received the Spirit of God. If plainly we say ‘Jesus Christ has come and took his body here in the world (became a person),’ we have received the Spirit of God for sure.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Candoshi-Shapra: “The one who says, ‘Jesus Christ arrived with-his-very-body,’ says it by God’s Spirit. By that means we recognize God’s Spirit. Only the very one who says that is from God.”
  • Yanesha’: “Here, therein you will know our Father, his following: Whichever is the one which admits that Jesus Christ was born as a human here on earth, that following comes from our Father.”
  • Aguaruna: “‘Jesus Christ becoming person was born,’ saying, that thought it is of God. Like that you all are able to know ‘It belongs to God,’ saying.”
  • Murui Huitoto: “Everyone who tells that Jesus Christ became a man pertains to God. From telling like this you will know God’s teller.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)

complete verse (John 1:11)

Following are a number of back-translations of John 1:11:

  • Lalana Chinantec: “He came back to his place, but they didn’t accept the Owner of the place where they were living.”
  • Yatzachi Zapotec: “He was born among us who are of his nation, and nearly all of us, his fellow countrymen, didn’t believe in him.”
  • Aguaruna: “He arrived at his own place but his relatives did not welcome him.”
  • Ojitlán Chinantec: “He came to the earth, his land, but his countrymen did not receive him.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “He arrived in his own town, but his fellow townspeople did not want to receive him.” (Source: Uma Back Translation)
  • Yakan: “He came here to his place/country but he was not received by his tribe.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Even though he came to his own towns, there were not many of his companions there who accepted him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “He came to his country/town, and his countrymen didn’t receive/accept him either.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “He came here to the nation he had chosen, but even they, these people he had chosen as his own, they didn’t receive him.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “He lived in his own land. But the inhabitants didn’t look favorably upon him.” (Source: Tenango Otomi Back Translation)
  • Hiligaynon: “He went to his own countrymen/townmates, but the majority of them did not receive him.” (Source: Hiligaynon Back Translation)
  • Mairasi: “He Himself came to His own place, but His own kinsmen did not receive Him.” (Source: Enggavoter 2004)
  • Bariai: “He went to his village of origin, yet his people didn’t receive him.” (Source: Bariai Back Translation)
  • Kupsabiny: “He came to his world but people refused to welcome (him),” (Source: Kupsabiny Back Translation)

complete verse (John 8:28)

Following are a number of back-translations of John 8:28:

  • Aguaruna: “Because of this, Jesus said, ‘Fastening me high on a tree, you will know in reference to me, ‘This is the one born becoming a person.’ When you do that you will know, ‘He does not speak just on his own; he tells his Father’s teachings.'”
  • Xicotepec De Juárez Totonac: “And for that reason he said to them, ‘Until you raise me up on high, me, the man from above, until then you will not know who I am. You will know then that I do nothing of myself. I do only what the Father has shown me.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Uma: “That is why he said to them again: ‘When you make-me-high later, I the Child of Mankind, only then will you know that it is I. There is not anything that I do according to my own will. I only say what my Father teaches me.” (Source: Uma Back Translation)
  • Yakan: “Therefore Isa said to them, ‘When you have already lifted up the Son of Mankind on the post, then you will know that I am the one I am saying. And you will also know that I am not doing anything of myself/my body only and all my teaching is only what my Father commanded me.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Therefore Jesus said again, ‘I, the Older Brother of Mankind, when you have nailed me in the future to the wood that will be stood up, you will then know that I am the one chosen by God to rule. You will know then that all that I do, my Father God has caused me to do, and that which he has caused me to say is what I have said.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Therefore Jesus also said to them, ‘After (lit. When it is finished) you have caused-me who am Child of a Person -to-be-raised on the cross, then you will thoroughly come-to-know that I am whom I said. You will also come-to-know that there is nothing that I do from my own thoughts, but rather I say only what my Father taught me.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore Jesus said next to them, ‘When you are able to set up the cross on which is nailed he who is the One From Heaven Born of Man, therein you will comprehend that what I am telling is really true as to who I am. You will know that there is nothing which I am doing which is just of myself, but on the contrary, what I am saying is what is being shown/taught to me by my Father.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Therefore he said to them, ‘When the Man who came from heaven is nailed to the cross, then you will know who I am. There isn’t one word that I say. The word the Father teaches me is what I speak.” (Source: Tenango Otomi Back Translation)

complete verse (1 John 2:1)

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

  • Uma: “My children, the reason I write this is so we won’t do sins. But if there is someone who commits sin, there is the one who acts-as-middle-man-for us before God the Father. He is Yesus Kristus the upright one.” (Source: Uma Back Translation)
  • Yakan: “My children-grandchildren, I write this to you so that you don’t sin. But if there-is-someone who-does-sin, there is a go-between putting-us (dual)-right/reconciling us (dual) with our (dual) Father God. This go-between is Isa Almasi the straight/righteous one.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for you who are like my children, the reason I am writing to you is: so that your faith might be drawn tight and so that you might not sin. However, if there is anyone of us (incl.) who sins, we (incl.) have a datu who helps us before God our Father. Our datu is Jesus Christ who is very righteous.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “You who are my children, I have written this to you so you don’t sin. But if there is one of us who sins, there is (reassurance particle) Jesu Cristo who has absolutely no sin who speaks-with God the Father for us.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “You who are like my children, I am writing these things to you so that (emphatic) you no longer do sin. However, sometimes we do indeed happen-to-do-sin, but let us bear-in-mind that there is someone standing up for us there with God the Father. Jesu-Cristo, he being really righteous, he is this one who is standing up for us.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Listen, my children, I write you this word here in order that you will not commit sin. But if there be one who has the misfortune to commit sin, there is our spokesman there where the Father is. This one is Jesus Christ and he has no sin.” (Source: Tenango Otomi Back Translation)
  • Yatzachi Zapotec: “My little children, these things I write you in order that you will not do evil. But if any of us should do evil, there is a person who speaks in favor of us before our father God, he is Jesus Christ the person who walks straight (is righteous).”
  • Eastern Highland Otomi: “My dear children who are believers, I am writing this paper to you. I’m telling you not to do sin. But if a believer does sin, there is our Helper, who is Jesus Christ, the Good-person, he will speak to the Father about us when we sin.”
  • Tzotzil: “My children, I wrote thus to you in order that you not anymore sin. If there are those of you who have sinned, remember that Jesus Christ talks for us (on our behalf) before our Father God. He (Jesus Christ) has a straight heart.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
  • Murui Huitoto: “You are as if you were my own children, therefore I am writing to you lest you do sin.”
  • Candoshi-Shapra: “In order that you children not live bad, for that purpose I am writing this. However, if we live bad, there is a defender (one whose profession is to defend) for us at the Father’s. His name is Jesus Christ, the straight one.”
  • Yanesha’: “My little ones, these things I write to you thus not will you sin. However, if when anyone sins, the one who speaks in the presence of Father for us, there is. That one is Jesus Christ who completely fitting is whatever he does.”
  • Aguaruna: “My little children, I write to you. ‘That they not go to sin,’ saying; but when failing you go to sin, there is one who defends (saves through speaking) on your behalf, Jesus Christ, the blameless one. that one. He will defend, on your behalf, to our Father.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)