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.)

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

• Uma: “We(excl.) write this so that our (incl.) joy [will] be complete.” (Source: Uma Back Translation)
• Yakan: “I write this to you so that our (incl.) joy will be complete.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And because of that, I am writing to you like this so that our (incl.) joy might be drawn tight.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “so that we (incl.) will thus be thoroughly happy.” (Source: Kankanaey Back Translation)
• Tagbanwa: “We(excl.) are writing these things so that we can be happy with happiness which has no lack.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Now I write these words so that you will more greatly rejoice.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “And these things I write to you in order that you may be very well off (happy).”
• Eastern Highland Otomi: This here I am writing to you so that we (inclusive) all will have very much joy.”
• Tzotzil: “Therefore thus I write to you (pl.) this in order that thus most happy we (inclusive) all will be.” (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 1 John 1:5:

• Uma: “This is the news that we (excl.) heard from Yesus and we (excl.) announce to you: God, he is light, there is not any darkness in him.” (Source: Uma Back Translation)
• Yakan: “This is what we (excl.) heard from Isa Almasi and we (excl.) also tell it to you: that God is truly light and there is no darkness in him. That means there really is no sin of his whatsoever.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “I will cause you to understand what the Son of God caused us (excl.) to understand, that as for God, He is the source of life and there is no darkness at all in Him.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “This is what we (excl.) heard from that-aforementioned Child of God and that is what we (excl.) make-known to you: God is like light/a light, for there is absolutely no darkness in him.” (Source: Kankanaey Back Translation)
• Tagbanwa: “This is that word which we (excl.) heard from the Son of God which we (excl.) are telling to you. As for God, what he is like is a bright light. There is no darkness at all with him.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “This now is the word Jesus Christ taught us and this is what we tell you now: that God is very good and in no way can it be seen that there is anything wrong with him.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “We heard (with attention) what Jesus Christ said and we proclaim it to you how he said that God, for his doing good, is like light. Not even a little bit is he like darkness.”
• Eastern Highland Otomi: “Then here is the word that Jesus Christ told us (ex), that God is Light, which wants to say, God is entirely good and there is no darkness with regards to him, not even a little.”
• Tzotzil: “I will tell you the word of Jesus Christ how he told us. Thus he told us There is only sunlight in the presence of God. Not even a little bit is there darkness in his presence. Because God is straight-hearted, not even a little bit is there sin in his heart, he said.” (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 1 John 1:6:

• Uma: “If we say we are in harmony with God, and we walk in the darkness, we are lying and we do not follow the true teaching.” (Source: Uma Back Translation)
• Yakan: “Therefore if we (dual) say that we (dual) are one with God but we (dual) still live/stay in darkness, that means we (dual) still do bad, we (dual) lie. By our (dual) words and our (dual) deeds it can be seen that we (dual) lie.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If we (incl.) say that we have a close relationship with God, but we (incl.) are still in the darkness, which is to say, our behavior is still bad, we are lying. We are lying by means of what we say and by means of what we do.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “So if we say that we are companioning-with him but however we remain in the darkness, we are lying, because what we are doing does not harmonize with what is true and correct which God wants.” (Source: Kankanaey Back Translation)
• Tagbanwa: “If we say, we are now having fellowship with him, but we are still living in darkness, for we are continuing to do sin, we are only lying. We are not living in harmony with the truth.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “If we say that we are friends with God and we do not do what is right, then it is apparent that it is not true what we say and it is not true that we know how to do the good.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we say that our head-hearts are just one with the head-heart of God but if we walk in darkness doing evil, we are just lying, we do not walk with (practice, speak) the truth.”
• Eastern Highland Otomi: “If we try to say that we think the same-way (with) Jesus, but if we continue walking in darkness, we’re lying and we don’t really have the same mind, because we don’t do what the true word says.”
• Tzotzil: “If we say, “God and I have become one (of one mind), if we are walking along in darkness, we are lying. We are just saying that we obey the truth.”(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 1 John 1:7:

• Uma: “If we walk in the light, like God is in the light, we are in harmony with one another, and he cleans us from all our sins because of the blood of Yesus his Child who died to be our redeemer.” (Source: Uma Back Translation)
• Yakan: “But if our (dual) dwelling is in the light as God is in the light, then we (incl.) all are of one liver, and because of the blood of Isa, the Son of God, all our (dual) sins are taken-away and we (dual) are now clean/holy.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If our way is bright just like God is bright, which is to say, if we have submitted ourselves to God, we have a close relationship to each other, and we are always being cleansed from any of our sins by means of our being annointed with the blood of Jesus, the Son of God.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But if however we remain where it is light/bright as God does, then our companionship with our fellow believers will be good and at-the-same-time all our sins will be being washed on-account-of the blood of Jesus his Child.” (Source: Kankanaey Back Translation)
• Tagbanwa: “But if we are always living in harmony with the light/enlightenment, being far from sin, just like God, for as for him, he is really wholly in the light, our fellowship who are believers in him will really be good. And as for that blood of Jesus his Son which was shed (lit.caused to drip), it cleanses us, because it removes all our sins.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “If we live good, just as God does only good, then it is true that we are friends with each other. And all our sins are acquitted because of the blood shed by Jesus Christ.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “God is like light because he does good. And if we also walk doing good, then our head-hearts are just one each of us with the other of us (in). Jesus Christ God’s son, died shed his blood to wash our head-hearts with all our evil.”
• Eastern Highland Otomi: “But it we are walking in the light, where God is, then the same-way we think, and the blood of Jesus Christ, God’s Son, continually cleans us of all our sins.”
• Tzotzil: “If all of us walk along in sunlight like God is in the sunlight, therefore one we become for sure. God continually washes out all our sins by the blood of Jesus Christ, His Son.” (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 1 John 1:8:

• Uma: “If we say that we have no sin(s), we are deceiving ourselves, and we do not take-to-heart the true teaching.” (Source: Uma Back Translation)
• Yakan: “If we (dual) say that we have no sin whatsoever/there is no sin of ours (dual), we (dual) deceive ourselves and there is no truth in our (dual) livers.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If we say that we don’t have any sin, we are trying to get our breath to believe a lie, and we are not obeying the true doctrine.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “If we say that we have no sin, we are deceiving ourselves (lit. our own bodies; so also any reflexive expressions from now on) and we don’t agree-to (lit. say-yes-to) the truth of the matter (lit. of it).” (Source: Kankanaey Back Translation)
• Tagbanwa: “Well, if we are saying also that as for us, we have no sin, we are only lying to ourselves, and the truth is far from us.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “If we say that we do not have our sins, we are deceiving ourselves then, it is not true what we say.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we say we have no evil in our head-hearts, we deceive ourselves and we do not speak true words.”
• Eastern Highland Otomi: “If we try to say that there is none in us sin, but then we are deceiving ourselves, and we don’t know what truth is.”
• Tzotzil: “If we say, ‘There is not my sin,’ we deceive ourselves for sure. It is in vain that thus we say.” (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 1 John 1:9:

• Uma: “If we confess/admit our sin(s), God will fulfill his promise to us, and he will do what is upright: he will forgive our sin(s) and clean us from all our wrongs.” (Source: Uma Back Translation)
• Yakan: “But if we (dual) confess/say-it’s-true our (dual) sins to God, he forgives our (dual) sins, and he cleanses our (dual) livers from all bad we (dual) do/did. Because this is what God promised and his doing is straight/righteous.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If we admit our sins to God, it is not possible that He will not forgive us, for He is righteous and faithful to His promise. He will cleanse us from all our behaviour which is not righteous.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But if we confess/admit to God our sins, he will forgive these sins and he will cleanse (gen. word for clean) us from all that is filthy (applied to moral as well as physical filth). He can be trusted to do that and it is moreover correct/proper if that is what he does.” (Source: Kankanaey Back Translation)
• Tagbanwa: “But if we admit our sins to God, we may be sure that he will forgive us for these, and he will cleanse us from all our evil, because he is wholly truth and really righteous/straight.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “But if we tell God that we have sins, then he will forgive our sins and acquit us from all the evil we have. Because God will do what is proper for him to do, he will forgive us just as he said he would.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we confess before God the evil which we are doing, he will forgive our guilt and blot out all the evil we are doing, because he completes (does) what he says and he walks straight (is righteous).”
• Eastern Highland Otomi: But if we tell our sins, God is right, when he forgives us, because Christ paid (for them). And he will clean us of all evil. And in that way God will fulfill what he said.”
• Tzotzil: “God is straight-hearted therefore if plainly we tell him our sins he loses (pardons) our sins for us. He continually washes out all the evil of our hearts. Because it comes to pass that thus he has told us.” (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 1 John 1:10:

• Uma: “If we say we have not sinned, God we-call-a-liar, and we don’t take-to-heart his words.” (Source: Uma Back Translation)
• Yakan: “If we (dual) say that we (dual) have not done any sin, it is as if we (dual) say that God is lying/a liar and we (dual) don’t store his teachings in our (dual) livers.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “However, if we say that we have not sinned, it’s as if we are saying that God is a liar, and we have not obeyed His Word.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “But if however we say that we have not sinned, we turn-God -into a liar, and his words have not been stored in our minds.” (Source: Kankanaey Back Translation)
• Tagbanwa: “If we are saying that we are not doing sin, it’s like we are saying God is lying. If it’s like that, we haven’t yet comprehended his word.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “But if we say that we have committed no sins, then we are calling God a liar. Then we are not at all believing God’s word.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we say we have not done evil, we treat God like a liar and we do not walk with (obey) his word.”
• Eastern Highland Otomi: “If we falsely say that we haven’t sinned, but God said we are all sinners. So if we say we haven’t done sin, (it is) as though we are looking on God as a liar. And his Word hasn’t even a little entered our hearts then.”
• Tzotzil: “If we say, ‘I have never sinned,’ it is because we think wrongly that God lies. God’s word is not in our hearts for sure.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)