Following are a number of back-translations of 1 John 4:13:

• Uma: “This is a sign so we can know that we remain in harmony with God and God with us: because he has given us his Spirit who is holy.” (Source: Uma Back Translation)
• Yakan: “We (incl.) are assured that we (incl.) are one with God and God also remains/is-steadfastly with us (incl.) because God has given us (incl.) his Spirit.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “He has caused the Holy Spirit to inspire us, and because of that we can tell that we have been made one with Him and that the Holy Spirit lives here in us.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “The way we know for-sure that we remain in God and he also remains in us, he gave us his Spirit.” (Source: Kankanaey Back Translation)
• Tagbanwa: “And we know that we are holding fast to God and that as for him, he is also holding fast to us, because we are always being helped by the Espiritu Santo whom he caused to indwell our body.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “God sent the Holy Spirit in order for us to know that we walk with God.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “We know that we are constantly with him and he is constantly with us because he sent his Spirit in order that he is in our head-hearts.”
• Eastern Highland Otomi: “We know that we live with God, and God resides in our hearts. This we know because he gave us his Good Spirit.”
• Tzotzil: “On account of (through) the Holy Spirit that he has given us thus we know that we are in the presence of God. We know also that God is in our hearts.” (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 4:14:

• Uma: “We (excl.), we (excl.) have seen [emphatic] God’s Child, and we (excl.) testify that he is the one whom God the Father ordered here to be the King who lifts all mankind from the punishment of their sins.” (Source: Uma Back Translation)
• Yakan: “And we (excl.) saw and we (excl.) bear witness also that God sent his Son to the world to save all mankind.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “As for us (excl.) apostles, we know that God has sent His Son here so that mankind might be freed from punishment. The reason we know this is because we (excl.) saw Him and we are telling what we have seen.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “We (excl.) also (concessive particle), we (excl.) have seen Jesus, so we (excl.) can confirm that God sent his Child to this earth in order that he would be the one to save the collective-people.” (Source: Kankanaey Back Translation)
• Tagbanwa: “And as for us (excl.), we (excl.) really saw the Son of God, and testify that God the Father sent this Son of his, he being the Savior of all people here under the heavens.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “And we (excl.) have ourselves seen the Son of God, therefore we give our testimony that the Father sent his Son here to earth to save people.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “And we (ex) saw the son of God and we (ex) say that our father God sent him to save the people in this world.”
• Eastern Highland Otomi: “And we (excl.) testify that the Father sent here his Son to redeem the lives of people here in the world. And we have seen his Son.”
• Tzotzil: “We (excl.) saw it, we (excl.) are witnesses that our Father God sent coming (here) his Son. He came to help, save all people.” (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 4:15:

• Uma: “Whoever admits/confesses that Yesus is God’s Child, God remains in harmony with them, and they with God.” (Source: Uma Back Translation)
• Yakan: “Whoever confesses/says-it-is-true to people that Isa is God’s Son, he remains/is-steadfast with God and God remains/is-steadfast with him.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If there is anyone who says he believes in Jesus the Son of God, God lives in him and he has become one with God.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “And whoever acknowledges that Jesus is the Child of God, he remains in God and God also remains in him.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Well now, whoever testifies that as for Jesus, he is the Son of God, God really is holding fast to him and as for him, he is also holding fast to God.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “He who says that he believes that Jesus is the Son of God is one who walks with God, and God will not depart from him.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we say that Jesus is God’s son, God is constantly present with us and we are constantly present with God.”
• Eastern Highland Otomi: “He who speaks truly (the truth) that Jesus is the Son of God, God resides in his heart, and the person lives with God.”
• Tzotzil: “If plainly we say that Jesus is God’s Son, God is in our hearts. Therefore we are in the presence of God.” (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 4:16:

• Uma: “That’s why we have come to know and we believe that God loves us. God, he is loving. If we remain/keep loving our relatives, we also remain in harmony with God, and God with us.” (Source: Uma Back Translation)
• Yakan: “We (incl.) know now and we (incl.) trust that God loves us (incl.). God really loves and whoever perseveres in loving God and his fellow-men, he remains with God and God also remains with him.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “And because of that, we (incl.) understand now that God’s love for us (incl.) is very great, and that’s why we trust. Every activity of God is His showing His love. Anyone whose love for his companions is always big, his being made one with God is being drawn tight, and God lives in him.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “So we who acknowledge Jesus, we have felt God’s love for us and that is what we are trusting in. God is consistently-loving. So the person who continually loves God and his fellows, that is the one who remains in God and God also remains in him.” (Source: Kankanaey Back Translation)
• Tagbanwa: “We really know now and we believe that as for us, we are really valued by God. God really is the source of valuing. Well he who holds fast to his valuing of his fellowman, he is also holding fast to God, and God is holding fast to him.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “Now we know that God loves us, and this we believe is true. God loves all people. And the person who loves his fellowman is one who walks with God and they do not depart from each other.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “And we know and believe that God loves us. God loves mankind, and if we are constantly loving God, then we are constantly present with God, and God is constantly present with us.”
• Eastern Highland Otomi: “We see (experience) the love of God, so we believe it. God is love (lover). He who habitually believes (responds to) the love of God, and if he habitually loves his fellow-man, he lives with God, then, God resides in his heart.”
• Tzotzil: “We came to know that God loves us thus we believed it. It is God’s character to be a lover. Therefore if we love, we are in the presence of God for sure. Therefore God is in our hearts.” (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 4:17:

• Uma: “If we love our relatives, this is a sign that we really do love God, with the result that we are brave to face him on the judgment day. We are brave to face him, because our behavior in this world is like the behavior of Kristus.” (Source: Uma Back Translation)
• Yakan: “Our (incl.) love to God is caused-to-be complete in order that we (incl.) will not be afraid on the day when he judges all mankind, because we (incl.) know that our (incl.) custom/behavior here in the world is like Isa’s behavior.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “He will draw tight our love for him here in our breaths so that we will have no fear in the future on the day when he investigates the activities of all mankind. The reason we will not be afraid is because, just like Jesus was dear in the breath of our Father God, we also are dear to Him.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “And if that is what our lives are like, our love will be added to until it has no lack/fault and we will have nothing to fear on the day that God judges people, because our behavior on this earth, it will be like the character of Cristo just the same.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Therein we can now comprehend that this valuing by us has been completed. That’s why we are not now afraid of that day of judgment. Because what more is there to fear since we are now making-ourselves-like Jesu-Cristo here in this world?” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “It is necessary that we love God with all our hearts in order that we will be afraid about nothing on the day we are judged. The Father of Jesus Christ is God. Also for us here on earth his Father, God, is also our Father.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “We now love God as we ought to if we are constantly present loving him all the time. If we do that then we will not fear in the day of judgment because like Jesus’ head-heart is, so are our head-hearts in this world.”
• Eastern Highland Otomi: “Now our hearts lack nothing of God’s love. So we aren’t afraid when we think of the day God will do judgment. We do not fear it because we are residing with God, just like our Lord Jesus Christ, even though still (the -same-as-before) we are living in the world.”
• Tzotzil: “Because if we truly love thus we will not be afraid in the presence of God when comes the time that he receives our word about our sins (judges us for our sins) all of us. Because thus are our hearts while we are here in the world like his heart.” (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 4:19:

• Uma: “We are loving, because God is the one who first loved us.” (Source: Uma Back Translation)
• Yakan: “We (incl.) love because God first loved us (incl.).” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “The reason that He is now very dear in our breath is because we were first dear in His breath.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “We love because God went-ahead to love us (i.e. loved us first).” (Source: Kankanaey Back Translation)
• Tagbanwa: “The truth is, we now ourselves hold dear and value because we are already being held dear and valued by God.” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “We love God now, because we have now understood that it was he who loved us first.” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “We love God because he first began to love us.”
• Eastern Highland Otomi: “We love (esteem) God because first God loved us.”
• Tzotzil: “First God loved us therefore we love God now.” (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 4:20:

• Uma: “A person who says: ‘I love God,’ and he hates his relatives, why, he is lying. For if he does not love his relatives whom he sees, how much more so [will he not love] God whom he doesn’t see.” (Source: Uma Back Translation)
• Yakan: “If someone says that he loves God but he hates his fellow-man, he is lying. Because if he does not love his fellow-man whom he sees, how can he love God whom he does not see.” (Source: Yakan Back Translation)
• Western Bukidnon Manobo: “If anyone says that God is very dear in his breath but he acts against his companions he is a liar. For it’s not possible for him to love God whom he has not seen if he does not also love his companion who he has seen already.” (Source: Western Bukidnon Manobo Back Translation)
• Kankanaey: “If someone says that he loves God while-at-the-same-time he hates his fellow, he is a liar. Because if he has no love for his fellow that he sees, it is not possible that he would love God whom he has not seen.” (Source: Kankanaey Back Translation)
• Tagbanwa: “Supposing someone says, ‘I hold God dear now,’ but if he still has a sibling in believing whom he is ignoring/spurning, then that holding dear of his is only his lie. Because if he doesn’t yet value his companion whom he’s been seeing all this time, how could he hold God dear whom he can’t see?” (Source: Tagbanwa Back Translation)
• Tenango Otomi: “The person who says he loves God and who hates his brother is a liar. Because he who does not love his brother, one whom he sees, how is it possible that he loves God whom he cannot see?” (Source: Tenango Otomi Back Translation)
• Yatzachi Zapotec: “If we say that we love God, and we hate our fellows, we lie. If we do not love our follows-and we see them -, how could we manage to possibly love God when we do not see him?”
• Eastern Highland Otomi: “But if one tries to say, ‘I love (esteem) God,’ he lies if he hates his sibling, if he doesn’t love his sibling whom he sees, who lives here, he can’t love (esteem) God who isn’t seen here.”
• Tzotzil: “If we say ‘I love God,’ if we hate our brethren, we lie for sure. Because if we do not love our brethren that here we continually see them, ¿Where could it be that we love God whose face we have never seen?” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)